Altar  Manual:  Page  41.    The  Hector's  Scrap  Book:  Page  81. 


NIGHT  SERVICE. 


OPENING  SENTENCE,  etc. 


THE  GENERAL  CONFESSION. 

ALMIGH  TY  and  most  merciful  Father ; 
We  have  erred  and  strayed  from  Thy 
ike  lost  sheep.  We  have  followed  too 
touch  the  devices  and  desires  of  our  own 
hearts.  We  have  offended  against  Thy  Holy 
Laws.  We  have  left  undone  those  things 
which  we  ought  to  have  done ;  And  we  have 
done  things  which  we  ought  not  to  have 
done ;  And  there  is  no  health  in  us.  But 
Thou,  O  Lord,  have  mercy  upon  us,  misera- 
ble offenders.  Spare  Thou  those,  O  God, 
who  confess  their  faults.    Restore  Thou  those 

;  who  are  penitent;  According  to  Thy  Prom- 
ises declared  unto  mankind  in  Christ  Jesus 

.  our  Lord.  And  grant,  O  most  merciful 
Father,  for  His  sake,  That  we  may  here- 
after live  a  godly,  righteous,  and  sober  life,  To 
the  glory  of  Thy  Holy  Name.     Amen. 


THE  ABSOLUTION. 


OUR  FATHER,  etc. 


I 


V. 
R. 

V. 

R. 


V. 

R. 


O  Lord,  open  Thou  our  lips. 

And  our  mouth  shall  show  forth  Thy 

praise. 
Glory  be  to  the  Father,  and  to  the  Son, 

and  to  the  Holy  Ghost ; 
As  it  was  in  the  beginning,  is  now,  and 

ever  shall   be,   world   without    end. 

Amen. 
Praise  ye  the  Lord. 
The  Lord's  Name  be  praised. 

PSALTER. 


FIRST  LESSON. 


MAGNIFICAT. 

MY  soul  doth  |  magni-fythe  |  Lord  :  and 
my  spirit  hath  rejoiced  in  |  God  *  my  | 
Sa  •=   |  viour. 

For  He  |  hath  •  re-  |  garded  :  the  lowliness 
of  J  His  •  hand-  |  maid*  =  |  en. 

For  behold  from  |  hence  *  =    |    forth  :  all 
(generations  shall  |  call  "  me  |  bless  •  =  |  ed. . 
:-    For  He  that  is  mighfi/ hath  |  magni-fied  | 
fcrne :  and  |  Ho  -  ly  |  is  *  His  j  Name. 

And  His  mercy  is  on  £«em  that  |  fear  '  =  j 
Hi ni  :  throughout  |  all  '  gener-  |  a  •  =  j 
dons. 

Hie  hath  showed  strength  |  with  ■  His  |  arm  : 
ge  hath  scattered  the    proud,  in    the  im- 
«ina<ion  |  of    "  =  |  their  '  =  |  hearts. 
■  He  hath  put  down   the   mighfo/  I  from"  ■ 
^eir  |  seat  :  and  hath  exalted  the  |  hum  - 
and  •  =   |  meek. 
:He  hath  filled    the  hungry  with    |   good 
things  :  and  the  rich  He  |  hath  sent  | 
lp-ty  a-  |  way. 


He  remembering  His  mercy,  hath  holpen 
His  servant  |  Is-ra  |  el  :  as  He  promised  to 
our  fore-fathers,  Abraham  |  ana  '  his  |  seed 
■  for  |  ever. 

SECOND  LESSON. 


NUNC  DIMITTIS. 

Lord,  now  lettest  Thou  Thy  |  ser  =  vant 
de-  I  part  in  =  I  peace  :  ac  -  I  cord  =  ing  I 
to  Thy  |  Word. ; 

For  |  =  —  mine  =  |  eyes  have  =  |  seen : 
Thy  |    =  =  sal-  |  va  =  |  tion. 

Which    |    =  =  Thou  =  |  hast  pre-=  | 
pared  :  before  the  |  face  ==  of  |  all=  |  peo- 
ple. 

To  be  a  |  light  =  to  ==  |  lighten  the=  I 
Gentiles  :  and  to  be  the  glory  |  of  =  Thy  j 
people  ]  Israel. 

Glory  be  to  the  |  Fa  =  ther—  j  and  to  the  | 
Son  :  and  |  to  =  the  |  Holy  |  Ghost. 

As  it  was  in  the  beginning,  is  |  now  =  and 
=  1  ever  =  |  shall  be :  world  |  with  =  out  | 
end.     A  -  |  men. 

APOSTLES'  CREED. 

I  believe  in  God,  the  Father  Almighty, 
Maker  of  heaven  and  earth  : 

And  in  Jesus  Christ,  His  only  Son,  our 
Lord :  Who  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary  :  suffered 
under  Pontius  Pilate,  was  crucified,  dead, 
and  buried:  He  descended  into  Hell;  the 
third  day,  He  rose  again  from  the  dead  :  He 
ascended  into  Heaven,  And  sitteth  on  the 
right  hand  of  God,  the  Father  Almighty  : 
From  thence  He  shall  come  to  judge  the 
quick  and  the  dead. 

I  believe  in  the  Holy  Ghost :  the  Holy 
Catholic  Church ;  the  Communion  of  Saints : 
the  Forgiveness  of  sins  :  the  Resurrection  of 
the  body :  and  the  Life  everlasting.     Amen. 

V. 

R. 


V. 
R. 
V. 
R. 

V. 
R. 
V. 
R. 

V. 
R. 

V. 
R. 


The  Lord  be  with  you. 
And  with  thy  spirit. 

Let  us  pray. 
O,  Lord,  show  Thy  mercy  upon  us. 
And  grant  us  Thy  salvation. 
O  Lord,  save  the  State. 
And  mercifully   hear  us  when  we  call 

upon  Thee. 
Endue  Thy  Ministers  with  righteousness. 
And  make  Thy  chosen  people  joyful. 
O  Lord,  save  Thy  people. 
And  bless  Thine  inheritance. 
Give  peace  in  our  time,  O  Lord. 
For  it  is  Thou,  Lord,  only,  that  makest 

us  dwell  in  safety. 
O  God,  make  clean  our  hearts  within. us. 
And  take  not  Thy  Holy  Spirit  from  us. 

THE  COLLECTS. 


ANTHEM 


Prayers,  Hymn,    Sermon.    Hymn, 
Benediction. 


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&e  ©mm. 

WE  praise  Thee  ,  O  ■  =  I  God  :   we  acknowledge  |  Thee  *  to  |  be  '  the  |  Lord. 
2.  All  the earlh  duili  |  worship  |  Thee  :  the  Father  |  ev-er-  |  last  ==  |  ing. 

3.  To  Thee  all  Angels  |  cry   '   a-  |  loud  : 

the  Heavens  and  |  all  '  the  |  powers  ■  there-  |  in. 

4.  To  Thee  Cherubim  and    |  Se-raph-  |  ini  :  con-  |  tinu-al-  I  ly  *  do  I  cry  ; 

5.  Holy  |  Ho-ly  \  Holy  :  Lord  |  God  ■  of  |  Sa  ba-  |  oth  ; 

6.  Heaven  and  earth  are  full  of  the    |  Ma  jes-  |  ty  :  of  |  Thy  *  =  |  glo  -  =  |  ry. 

7.  f  The  glorious  company  of  the  Apostles  |  praise  "  =  |  Thee  : 

8.  \  The  goodly  fellowship  of  the  Prophets  |  praise  '  =  |  —  '  =  |  Thee. 

9.  f  The  noble  array  of  Martyrs  |  praise  "  =  |  Thee  : 

10.  (.The  holy  Church  throughout  all  the  world  |  doth  '  ac-  |  know-ledge  |  Thee; 

11.  f  The  Father,  of  an  |  in-finite  I  Majesty  : 

12.  (.Thine  adorable  |  true  '  and  f  on  ly  |  Son  ; 

13.  Also  the  |  Ho  -ly  |  Ghost  :  the  |  Com-  ==  |  =  '  fort-  |  er. 

14.  Thoa  art  the  |  King  *  of  J  Glory  :  O  |  =  '*  =  \  =  •  b  |  Christ. 

15.  Thou  art  the  ever-  |  last-ing  |  Son  :  of  \  =  •  the  |  Fa-  =  |  ther. 

16.  When  Thou  tookest  upon  Thee  to  de-  |  liv-er  |  man  : 

Thou  didst  humble  Thyself  to  be  |  born  •  =  |  of  *a  |  Virgin. 

17.  When  Thou  hadsb  overcome  the  |  sharpness  '  of  |  death  : 

Thou  didst  open  the  Kingdom  of  Heaven  to  |  all  '  be-  |  liev-  =  |  ers. 

18.  Thou  si  ttest  at  the  right  hand  |  of"  =God  :  in  the  ylory  |  of 'the  |  Fa-=  |  ther. 

19.  We  believe  that  |  Thou  '  shalt  |  come  :  to  |  be  *  =  j  our  '  =  |  Judge. 

20.  We  therefore  pray  Thee  \  help  '  Thy  |  servants  : 

whom  Thou  hast  redeemed  |  with  '  Thy  |  pre-cious  |  blood. 

21.  Make  them  to  be  numbered  |  with  ■  Thy  |  saints :  in  glory  |  ev-er  |  last=  |  ing. 

22.  f  O  Lord  save  Thy  people  and  |  bless    Thine  |  heritage : 

23.  \  Govern  them  and  |  lift  ■  them  |  up  "  for  |  ever. 

24.  f  Day  by  day  we  |  magni  fy  |  Thee: 

25.  \  And  we  worship  Thy  Name  ever  |  world  '  with-  |  out '  =  |  end. 

26.  Vouchsafe  \  O  ■  =  I  Lord  :  to  keep  us  |  this  •  day  |  with-out  |  sin. 

27.  O  Lord  have  mercy  up-  |  on  •  —  |  us  :  have  |  mercy  ■  up-  |  on  •  ==  |us. 

28.  O  Lord  let  Thy  mercy  be  up-  |  on  •  =  |  us  :  as  our  |  trust  •  =  |  is  •  in  |  Thee. 

29.  O  Lord  in  Thee  |  have  '  I  trusted  :  let  me  never  |  be  '  con-  |  found  =  ed. 

Uenetrictte. 

..  O  all  ye  Works  of  the  Lord  |  bless  ■  ye  the  |  Lord :  praise  Him  and  |  magni-fy  |  Him  ■  for  |  ever. 
2.  O  ye  Angels  of  the  Lord  |  bless  "ye  the  |  Lord  :   3.  O  ye  Heavens  |  bless  =  |  yethe  |  Lord: 

4.  O  ye  Waters  that  be  above  the  Firmament, 5.  O  all  ye  Powers  of  the  Lord, 

6.  O  ye  Sun  and  Moon,  7.  O  ye  Stars  of  Heaven, 

8.  O  ye  Showers  and  Dew, 9.  O  ye  Winds  of  God, 

10.  O  ye  Fire  and  Heat, it.  O  ye  Winter  and  Summer, 

12.  O  ye  Dew  and  Frosts, 13.  O  ye  Frost  and  Cold, 

14.  O  ye  Ice  and  Snow, 15.  O  ye  Nights  and  Days, 

16.  O  ye  Light  and  Darkness, 1/.  O  ye  Lightnings  and  Clouds, 

18.  O  let  the  Earth  |  bless  ■  the  |  Lord  :  yea  let  it  praise  Him  and  |  magni-fy  |  Him  ■  for  |  ever. 

19.  O  y}e  Mountains  and  Hills 20.  O  all  ye  Green  things  upon  theearth, 

21.  O  ye  Wells, 22.  Oye  Seas  and  Floods, 

33.  O  ye.  Whales  and  all  that  move  in  the  waters, ...24.  O  all  ye  Fowls  of  the  Air, 
25.  O  all  ye  Beasts  and  Cattle 26.  O  ye  Children  of  Men, 

27,  O  let  Israel  |  bless  ■  the  I  Lord  :  praise  Him  and  |  magni-fy  |  Him  ■  for  |  ever. 
38.  Oye  Priests  of  the  Lord, 29.  O  ye  Servants  of  the  Lord, 

30.  O  ye  Spirits  and  Souls  of  the  Righteous  |  bless  ■  ye  the  |  Lord  :  praise  Him,  etc. 

31.  O  ye  holy  and  humble  Men  of  heart  |  bless  ■  ye  the  |  Lord  :  praise  Him,  etc. 

Glory  be  to  the  Father  \  and  '  to  the  |  Son  :  and  \  to  ■  the  |  Ho-ly  |  Ghost  : 

As  it  was  in  the  beginning,  is  now,  and  |  ev-er  |  shall  be  :  world  |  with-out  |  end  ■  A-  |  men. 


sc3 


SECOND  SELECTION -The  Compline  Psalms. 

Save  us  wafting,  0  Lord,  and  guard  us  sleeping  : 
That  awake  we  may  be  with  Christ,  and  in  peace  may  take  our  rest. 


PSALM    4 

Hear  me,  when  I  call,  O  God  of  my  |  right- 
eousness :  Thou  hast  set  me  at  liberty,  when  I 
was  in  trouble  ;  have  mercy  upon  me,  and  | 
hearken  unto  my  prayer. 

0  ye  sons  of  men,  how  long  will  ye  bias-  | 
pheme  mine  honor  :  and  have  such  pleasure  in 
vanity,  and  seek  |  after  falsehood  ? 

Know  this  also,  that  the  Lord  hath  chosen  to 
Himself  the  man  |  that  is  godly  :  when  I  call 
upon  the  Lord  |  He  will  hear  me. 

Stand  in  |  awe,  and  sin  not :  commune  with 
your  own  heart,  and  in  your  |  chamber,  and 
be  still. 

Offer  the  sacrifice  of  |  righteousness  :  and  put 
your  |  trust  in  the  Lord. 

There  be  |  many  that  say  :  Who  will  |  show 
us  any  good  ? 

Lord,  |  lift  Thou  up:  the  light  of  Thy  |  coun- 
tenance upon  us. 

Thou  hast  put  gladness  |  in  my  heart :  since 
the  time  that  their  corn,  and  wine,  and  |  oil  in- 
creased. 

1  will  lay  me  down  in  peace,  and  |  take  my 
rest :  for  it  is  Thou,  Lord,  only,  that  makest 
me  |  dwell  in  safety. 


From   PSALM   31. 

In  Thee,  O  Lord,  have  I  |  put  my  trust :  let 
me  never  be  put  to  confusion  ;  deliver  me  |  in 
Thy  righteousness. 

Bow  down  Thine  |  ear  to  me  :  make  haste  | 
to  deliver  me. 

And  be  Thou  my  strong  rock,  and  |  house  of 
defence  :  that  |  Thou  mayest  save  me. 

For  Thou  art  my  strong  rock,  |  and  my  cas- 
tle :  be  Thou  also  my  guide,  and  lead  me  |  for 
Thy  Name's  sake. 

Draw  me  out  of  the  net  that  they  have  laid 
I  privily  for  me  :  for  |  Thou  art  my  strength. 

Into  Thy  hands  I  com-  |  mend  my  spirit :  for 
Thou  hast  redeemed  me,  O  |  Lord,  Thou  God 
of  truth. 


PSALM   91. 

Whoso  dwelleth  under  the  defence  |  of  the 
Most  High  :  shall  abide  under  the  shadow  |  of 
the  Almighty. 


I  will  say  unto  the  Lord,  Thou  art  my  Hope, 
and  I  my  Strong  Hold  :  my  God,  in  |  Him  will 
I  trust. 

For  He  shall  deliver  thee  from  the  |  snare  of 
the  hunter  :  and  from  the  |  noisome  pestilence. 

He  shall  defend  thee  under  His  wings,  and 
thou  shalt  be  safe  |  under  His  feathers:  His 
faithfulness  and  truth  shall  be  thy  |  shield  and 
buckler. 

Thou  shalt  not  be  afraid  for  any  |  terror  by 
night :  nor  for  the  arrow  that  |  flieth  by  day  ; 

For  the  pestilence  that  |  walketh  in  dark- 
ness :  nor  for  the  sickness  that  destroyeth  |  in 
the  noon-day. 

A  thousand  shall  fall  beside  thee,  and  ten 
thousand  at  |  thy  right  hand  :  but  it  shall  not 
I  come  nigh  thee. 

Yea,  with  thine  eyes  shalt  |  thou  behold:  and 
see  the  reward  |  of  the  ungodly. 

For  Thou,  Lord,  |  art  my  Hope :  Thou  hast 
set  Thine  house  of  de-  |  fence  very  high. 

There  shall  no  evil  happen  |  unto  thee  :  nei- 
thershallany  plague  come  |  nigh  thy  dwelling. 

For  He  shall  give  His  angels  charge  |  over 
thee  :  to  |  keep  thee  in  all  thy  ways. 

They  shall  bear  thee  |  in  their  hands  :  that 
thou  hurt  not  thy  |  foot  against  a  stone. 

Thou  shalt  go  upon  the  |  lion  and  adder  :  the 
young  lion  and  the  dragon  shalt  thou  tread  | 
under  thy  feet. 

Because  he  hath  set  his  love  upon  Me,  there- 
fore will  I  I  deliver  him :  I  will  set  him  up, 
because  he  hath  |  known  My  Name. 

He  shall  call  upon  Me,  and  |  I  will  hear 
him  :  yea,  I  am  with  him  in  trouble  ;  I  will 
deliver  him,  and  bring  |  him  to  honor. 

With  long  life  will  I  |  satisfy  him  :  and  show 
him  I  My  salvation. 


PSALM    134. 

Behold  now,  |  praise  the  Lord  :  all  ye  |  ser- 
vants of  the  Lord  ; 

Ye  that  by  night  stand  in  the 
Lord  :  even  in  the  courts  of  the 
God. 

Lift  up  your  hands  in  the  |  sanctuary 
I  praise  the  Lord. 

The  Lord,   that  made  |  heaven  and   earth  : 
give  thee  blessing  |  out  of  Sion. 


house  of  the 
house  of  our 


and 


JUs^f  After  the  Lesson  may  be  sung  this  Compline  Hymn,  followed  by  Nunc  Dimittis. 

Before  the  ending  of  the  day,  Creator  of  the  world,  we  pray 

That  with  Thy  wonted  favor,  Thou  Wouldstbe  our  Guard  and  Keeper  now. 

From  all  ill  dreams  defend  our  sight ;  From  fears  and  terrors  of  the  night, 
Withhold  from  us  our  ghostly  foe,  That  spot  of  sin  we  may  not  know. 

O  Father,  that  we  ask  be  done,  Through  Jesus  Christ,  Thine  only  Son, 
Who  with  the  Holy  Ghost  and  Thee,  'Shall  live  and  reign  eternally.     Amen. 

NUNC  DIMITTIS. 
Lord,  now  lettest  Thou  Thy  servant  depart  in  peace  :  according  to  Thy  Word. 
For  mine  eyes  hive  seen  :  Thy  Solvation.  . 

Which  Thou  hast  prepared  :  before  the  face  of  all  people. 
To  be  a  Light  to  lighten  the  Gentiles  :  and  to  be  the  Glory  of  Thy  people  Israel. 

1 


IPOTTIECT.H:  SELECTION. 


Psalm  23. 

TTTIIE  Lord  is  my  shepherd;  therefore  can 
t  +■  ,     I  lack  nothing. 

2  He  shall  feed  me  in  a  green  pasture,  and 
lead  me  forth  beside  the  waters  of  comfort. 

3  He  shall  convert  my  soul,  and  bring  me 
forth  in  the  paths  of  righteousness  for  His 
Name's  sake. 

4  Yea,  though  I  walk  through  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil;  for 
Thou  art  with  me;  Thy  rod  and  Thy  staff  com- 
fort me. 

5  Thou  shalt  prepare  a  table  before  me 
against  them  that  trouble  me;  Thou  hast 
anointed  mv  head  with  oil,  and  mv  cup  shall  be 
full. 

6  But  thy  loving-kindness  and  mercy  shall 
follow  me  all  the  days  of  my  life ;  and  I  will 
dwell  in  the  house  of  the  Lord  for  ever. 


Psalm  34. 

I  WILL  always  give  thanks  unto  the  Lord; 
His  praise  shall  ever  be  in  my  mouth. 

2  My  soul  shall  make  her  boast  in  the  Lord; 
the  humble  shall  hear  thereof,  and  be  glad. 

3  0  praise  the  Lord  with  me,  and  let  us 
magnify  his  Name  together. 

4  T  sought  the  Lord,  and  He  heard  me;  yea, 
He  delivered  me  out  of  all  my  fear. 

5  They  had  an  eye  unto  him,  and  were 
lightened  :  and  their  faces  were  not  ashamed. 

f>  Lo,  the  poor  crietli,  and  the  Lord  heareth 
him  ;  yea,  and  saveth  him  out  of  all  his  troubles. 

7  The  angel  of  the  Lord  tarrieth  round  about 
them  that  fear  Him,  and  delivereth  them. 

8  0  taste,  and  see,  how  gracious  the  Lord  is; 
blessed  is  the  man  that  trusteth  in  Him. 

9  <>  fear  the  Lord,  ye  that  are  his  saints; 
for  they  that  fear  Him  lack  nothing. 

10  The  lions  do  lack,  and  suffer  hunger;  but 
they  who  seek  the  Lord  shall  want  no  manner 
of  thing  that  is  good. 

11  Come,  ye  children,  and  hearken  unto  me; 
I  will  teach  you  the  fear  of  the  Lord. 

12  What  man  is  he  that  lusteth  to  live,  and 
would  fain  see  good  days? 

13  Keep  thy  tongue  from  evil,  and  thy  lips, 
that  they  speak  no  guile. 

14  Eschew  evil,  and  do  good;  seek  peace, 
and  ensue  it. 

15  The  eves  of  the  Lord  are  over  the  right- 
eous, and  liis  cars  are  open  unto  their  prayers. 

16  The  countenance  of  the  Lord  is  against 
them  that  do  evil,  to  root  out  the  remembrance 
of  them  from  the  earth. 

17  The  righteous  cry,  and  the  Lord  heareth 
them,  and  delivereth  them  out  of  all  their 
troubles. 


18  The  Lord  is  nigh  unto  them  that  are  of 
a  contrite  heart,  and  will  save  such  as  be  of  an 
humble  spirit. 

19  Great  are  the  troubles  cf  the  righteous; 
but  the  Lord  delivereth  him  out  of  all. 

20  He  keepeth  all  his  bones,  so  that  not  one 
of  them  is  broken. 

21  But  misfortune  shall  slay  the  ungodly ; 
and  they  that  hate  the  righteous  shall  be 
desolate. 

22  The  Lord  delivereth  the  souls  of  his 
servants ;  and  all  they  that  put  their  trust  in 
Him  shall  not  be  destitute. 


Psalm  65. 

V  IT*  HOU,  O  God,  art  praised  in  Sion  ;  and 
t  -A.  t  unto  Thee  shall  the  vow  be  performed  in 
Jerusalem. 

2  Thou  that  hearcst  the  prayer,  unto  Thee 
shall  all  flesh  come. 

3  My  misdeeds  prevail  against  me:  O  be 
Thou  merciful  unto  our  sins. 

4  Blessed  is  the  man  whom  Thou  choosest, 
and  receivest  unto  Thee :  he  shall  dwell  in  Thy 
court,  and  shall  be  satisfied  with  the  pleasures  » 
of  Thy  house,  even  of  Thy  holy  temple. 

5  Thou  shalt  show  us  wonderful  things  in 
Thy  righteousness,  O  God  of  our  salvation ; 
Thou  that  art  the  hope  of  all  the  ends  of  the 
earth,  and  of  them  that  remain  in  the  broad  sea. 

6  Who  in  His  strength  setteth  fast  the  moun- 
tains, and  is  girded  about  with  power. 

7  Who  stilleth  the  raging  of  the  sea,  and  the 
noise  of  his  waves,  and  the  madness  of  the 
people. 

8  They  also  that  dwell  in  the  uttermost  parts 
of  the  earth  shall  be  afraid  at  Thy  tokens,  Thou 
that  makest  the  out-goings  of  the  morning  and 
evening  to  praise  Thee. 

9  Thou  visitest  the  earth,  and  blessest  it; 
Thou  makest  it  very  plenteous. 

10  The  river  of  God  is  full  of  water :'  Thou 
preparest  their  corn,  for  so  Thou  providest  for 
the  earth. 

11  Thou  waterest  her  furrows;  Thou  sendest 
rain  into  the  little  valleys  thereof;  Thou  makest 
it  soft  with  the  drops  of  rain,  and  blessest  the 
increase  of  it. 

12  Thou  crownest  the  year  with  Thy  good- 
ness; and  Thy  clouds  drop  fatness. 

13  They  shall  drop  upon  the  dwellings  of  the 
wilderness;  and  the  little  hills  shall  rejoice  on 
every  side. 

14  The  folds  shall  be  full  of  sheep;  the 
valleys  also  shall  stand  so  thick  with  corn,  that 
they  shall  laugh  and  sing. 


ra^TH  SELECTIOIM. 


Psalm  26 

E  Thou  my  Judge,  0  Lord,  for  I  have 
walked  innocently  :  my  trust  hath  been 
also  in  the  Lord,  therefore  shall  I  not  fall. 

2  Examine  me,  0  Lord,  and  prove  me ;  try 
out  my  reins  and  my  heart. 

3  For  Thy  loving-kindness  is  ever  before 
mine  eyes;  and  I  will  walk  in  Thy  truth. 

4  I  have  not  dwelt  with  vain  persons :  neither 
will  I  have  fellowship  with  the  deceitful. 

5  I  have  hated  the  congregation  of  the  wicked; 
and  will  not  sit  among  the  ungodly. 

0  I  will  wash  my  hands  in  innocency,  O  Lord; 
and  so  will  I  go  to  Thine  Altar; 

7  That  I  may  show  the  voice  of  thanksgiving, 
and  tell  of  all  thy  wondrous  works. 

8  Lord,  I  have  loved  the  habitation  of  Thy 
house,  and  the  place  where  Thine  honour 
dwelleth. 

9  O  shut  not  up  my  soul  with  the  sinners,  nor 
my  life  with  the  blood-thirsty  ; 

10  In  whose  hands  is  wickedness,  and  their 
right  hand  is  full  of  gifts. 

11  But  as  for  me,  I  will  walk  innocently  :  O 
deliver  me,  and  be  merciful  unto  me. 

12  My  foot  standeth  right :  I  will  praise  the 
Lord  in  the  congregations. 


<5 


Psalm  43. 
IVE  sentence  with  me,  O  God,  and  defend 
my  cause  against  the  ungodly  people ;  O 
deliver  me  from  the  deceitful  and  wicked  man. 

2.  For  Thou  art  the  God  of  my  strength, 
why  hast  thou  put  me  from  Thee  ?  and  why  go 
I  so  heavily,  while  the  enemy  oppresseth  me? 

3  O  send  out  Thy  light  and  Thy  truth,  that 
they  may  lead  me,  and  bring  me  unto  Thy  holy 
hill,  and  to  Thy  dwelling. 


4  And  that  I  may  go  unto  the  Altar  of  God 
even  unto  the  (iod  of  my  joy  and  gladness  ;  and 
upon  the  harp  will  1  give  thanks  unto  Thee,  O 
God,  my  God. 

5  Why  art  thou  so  heavy,  0  my  soul'/  and 
why  art  thou  so  disquieted  within  me? 

6  O  put  thy  trust  in  God;  for  I  will  yet  give 
Him  thanks,  which  is  the  help  of  my  counten- 
ance, and  mv  God. 


Psalm  141. 
ORD,  I  call  upon  Thee;  haste  Thee  unto  me 
and  consider  my  voice,  when  I  cry  unto 


Thee. 

2  Let  my  prayer  be  set  forth  in  Thy  sight  as 
the  incense;  and  let  the  lifting  up  of  my  hands 
be  an  evening  sacrifice. 

3  Set  a  watch,  O  Lord,  before  my  mouth, 
and  keep  the  door  of  my  lips. 

4  O  let  not  mine  heart  be  inclined  to  any 
evil  thing;  let  me  not  be  occupied  in  ungodly 
works  with  the  men  that  work  wickedness,  lest 
I  eat  of  such  things  as  please  them. 

5  Let  the  righteous  rather  smite  me  friendly, 
and  reprove  me. 

6  But  let  not  their  precious  balms  break  my 
head  ;  yea,  I  will  pray  yet  against  their  wicked- 


7  Let  their  judges  be  overthrown  in  stony 
places,  that  they  may  hear  my  words  ;  for  they 
are  sweet. 

8  Our  bones  lie  scattered  before  the  pit,  like 
as  when  one  breaketh  and  heweth  wood  upon 
the  earth. 

9  But  mine  eyes  look  unto  Thee,  O  Lord 
God  ;  in  Thee  is  my  trust ;  O  cast  not  out  my 
soul. 

10  Keep  me  from  the  snare  that  they  have 
laid  for  me,  and  from  the  traps  of  the  wicked 
doers. 

11  Let  the  ungodly  fall  into  their  own  nets 
together,  and  let  me  ever  escape  them. 


■  '•'■" ".i'i.".i'i.".i-i,'i..i,i-,,m ",C.,'SVi<-< 


ZPS^LHUC   15. 


V   ORD,  who  shall  dwell  in  Thy  tabernacle?  or  who  shall  rest  upon  Thy  holy  hill? 

2  Even  he  that  leadeth  an  uncorrupt  life,  and   doeth  the  thing  which  is  right,  and 
speaketh  the  truth  from  his  heart. 

3  He  that   hath  used  no  deceit  in  his  tongue,  nor  done  evil  to  his  neighbour,  and 
hath  not  slandered  his  neighbour. 

4  He  that  setteth   not  by  himself,  but  is  lowly  in  his  own  eyes,  and  maketh  much 
of  them  that  fear  the  Lord. 

5  He  that  sweareth  unto  his  neighbour,  and  disappointeth  him  rot,  though  it  were 
to  his  own  hindrance. 

6  He   that  hath   not  given   his   money   upon  usury,  nor   taken  reward  against  the 
innocent. 

7  Whoso  doeth  these  things  shall  never  fall. 


sixiTxa:  szELiEaTionsr. 


PSALM  32. 

1.  Blessed  is  he  whose  unrighteousness  is 
forgiven  :  and  whose  sin  is  covered. 

2.  Blessed  is  the  man  unto  whom  the  Lord 
imputeth  no  sin  :  and  in  whose  spirit  there 
is  no  guile. 

3.  For  whilst  I  held  my  tongue:  my  bones 
consumed  away  through  my  daily  complain- 
ing. 

4.  For  Thy  hand  is  heavy  upon  me  day 
and  night :  and  my  moisture  is  like  the 
drought  in  summer. 

5.  1  will  acknowledge  my  sin  unto  Thee : 
and  mine  unrighteousness  have  I  not  hid. 

6.  I  said,  I  will  confess  my  sins  unto  the 
Lord  :  and  so  Thou  forgavest  the  wicked- 
ness of  my  sin. 

7.  For  this  shall  every  one  that  is  godly 
make  his  prayer  unto  Thee,  in  a  time  when 
Thou  mayest  be  found  :  but  in  the  great 
water-floods  they  shall  not  come  nigh  him. 

8.  Thou  art  a  place  to  hide  me  in  ;  Thou 
shalt  preserve  me  from  trouble:  Thou  shalt 
compass  me  about  with  songs  of  deliverance. 

9.  I  will  inform  thee,  and  teach  thee  in 
the  way  wherein  thou  shalt  go :  and  I  will 
guide  thee  with  Mine  eye. 

10.  Be  ye  not  like  to  horse  and  mule, 
which  have  no  understanding:  whose  mouths 
must  be  held  with  bit  and  bridle,  lest  they 
fall  upon  thee. 

11.  Great  plagues  remain  for  the  ungodly: 
but  whoso  putteth  his  trust  in  the  Lord, 
mercy  embraceth  him  on  every  side. 

12.  Be  glad,  O  ye  righteous,  and  rejoice 
in  the  Lord:  and  be  joyful,  all  ye  that  are 
true  of  heart. 


PSALM  130. 

1.  Out  of  the  deep  have  I  called  unto 
Thee,  O  Loud:  Lord,  hear  my  voice. 

2.  O  let  Thine  ears  consider  well :  the 
voice  of  my  complaint. 

3.  If  Thou,  Lord,  wilt  be  extreme  to  mark 
what  is  done  amiss:  O  Lord,  who  may  abide  it? 

4.  For  there  is  mercy  with  Thee:  there- 
fore shalt  Thou  be  feared. 

5.  I  look  for  the  Lord;  my  soul  doth 
wait  for  Him  :  in  His  word  is  my  trust. 

6.  My  soul  fleeth  unto  the  Lord:  before 
the  morning  watch  ;  I  say,  before  the  morn- 
ing watch. 

7.  O  Israel,  trust  in  the  Lord  ;  for  with 
the  Lord  there  is  mercy :  and  with  Him  is 
plenteous  redemption. 

8.  And  He  shall  redeem  Israel :  from  all 
his  sins. 

PSALM  121. 

1.  I  will  lift  up  mine  eyes  unto  the  hills: 
from  whence  cometh  my  help. 

2.  My  help  cometh  even  from  the  Lord  : 
who  hath  made  heaven  and  earth. 

3.  He  will  not  suffer  thy  foot  to  be 
moved:  and  He  that  keepeth  thee  will  not 
sleep. 

4.  Behold,  He  that  keepeth  Israel :  shall 
neither  slumber  nor  sleep. 

5.  The  Lord  Himself  is  thy  keeper:  the 
Lord  is  thy  defence  upon  thy  right  hand  ; 

6.  So  that  the  sun  shall  not  burn  thee  by 
day:  neither  the  moon  by  night. 

7.  The  Lord  shall  preserve  thee  from  all 
evil:  yea,  it  is  even  He  that  shall  keep  thy  soul. 

8.  The  I  ord  shall  preserve  thy  going  out, 
and  thy  coming  in  :  from  this  time  forth  for 
evermore. 


TEITTH  SELECTION. 


Psalm  77. 

I  WILL  cry  unto  God  with  my  voice  ;  even 
unto  God  will  1  cry  with  my  voice,  and 
He  shall  hearken  unto  me. 

2  In  the  time  of  my  trouble  I  sought  the 
Lord  :  my  sore  ran,  and  ceased  not  in  the  night- 
season  ;  my  soul  refused  comfort. 

3  When  I  am  in  heaviness,  I  will  think  upon 
God  ;  when  my  heart  is  vexed,  I  will  complain. 

4  Thou  boldest  mine  eyes  waking:  I  am  so 
feeble  that  I  cannot  speak. 

5  I  have  considered  the  days  of  old,  and  the 
years  that  are  past. 

6  I  call  to  remembrance  my  song,  and  in  the 
night  I  commune  with  mine  own  heart,  and 
search  out  my  spirit. 

7  Will  the  Lord  absent  Himself  for  ever? 
and  will  He  be  no  more  untreated  ? 

8  Is  His  mercy  clean  gone  for  ever?  and  is 
His  promise  come  utterly  to  an  end  for  ever- 
more ? 

9  Hath  God  forgotten  to  be  gracious?  and 
will  He  shut  up  Ills  loving-kindness  in  dis- 
pleasure? 


10  And  I  said,  It  is  mine  own  infirmity ;  but  I 
will  remember  the  years  of  the  right  hand  of 
the  Most  Highest. 

Ill  will  remember  the  works  of  the  Lord, 
and  call  to  mind  Thy  wonders  of  old  time. 

12  I  will  think  also  of  all  Thy  works,  and 
my  talking  shall  be  of  Thy  doings. 

13  Thy  way,  O  God,  is  holy :  who  is  so  great 
a  God  as  our  (iod? 

14  Thou  art  the  God  that  doest  wonders,  and 
hast  declared  Thy  power  among  the  people. 

15  Thou  hast  mightily  delivered  Thy  people, 
even  the  sons  of  Jacob  and  Joseph. 

16  The  waters  saw  Thee,  O  God,  the  waters 
saw  Thee,  and  were  afraid;  the  depths  also  were 
troubled. 

17  The  clouds  poured  out  water,  the  air 
thundered,  and  Thine  arrows  went  abroad. 

18  The  voice  of  Thy  thunder  was  heard 
round  about:  the  lightnings  shone  upon  the 
ground ;  the  earth  was  moved,  and  shook  withal. 

19  Thy  way  is  in  the  sea,  and  Thy  paths  in 
the  great  waters,  and  Thy  footsteps  are  not 
known. 

20  Thou  leddest  Thy  people  like  sheep,  by 
the  hand  of  Moses  and  Aaron. 


EXjETT-EnSTTH    SELECTIOlsr. 


PSALM  80. 

1.  Hear,  0  Thou  Shepherd  of  Israel, 
Thou  that  leadest  Joseph  like  a  sheep  :  show 
Thyself  also,  Thou  that  sittest  upon  the 
Cherubim. 

2.  Before  Ephraim,  Benjamin,  and 
Manasses :  stir  up  Thy  strength,  and  come 
and  help  us. 

3.  Turn  us  again,  O  God :  show  the  light 
of  Thy  countenance,  and  we  shall  be  whole. 

4.  O  Lord  God  of  hosts :  how  long  wilt 
Thou  be  angry  with  Thy  people  that  pray- 
eth? 

5.  Thou  feedest  them  with  the  bread  of 
tears :  and  givest  them  plenteousness  of  tears 
to  drink. 

6.  Thou  hast  made  us  a  very  strife  unto 
our  neighbors  :  and  our  enemies  laugh  us  to 
scorn. 

7.  Turn  us  again,  Thou  God  of  hosts : 
show  the  light  of  Thy  countenance,  and  we 
shall  be  whole. 

8.  Thou  hast  brought  a  vine  out  of 
Egypt :  Thou  hast  cast  out  the  heathen,  and 
planted  it. 

9.  Thou  madest  room  for  it :  and  when 
it  had  taken  root,  it  filled  the  land. 

10.  The  hills  were  covered  with  the 
shadow  of  it :  and  the  boughs  thereof  were 
like  the  goodly  cedar-trees. 

11.  She  stretched  out  her  branches  unto 
the  sea :  and  her  boughs  unto  the  river. 

12.  Why  hast  Thou  then  broken  down 
her  hedges  :  that  all  they  that  go  by  pluck 
off  her  grapes  ? 

13.  The  wild  boar  out  of  the  wood  doth 
root  it  up  :  and  the  wild  beasts  of  the  field 
devour  it. 

14.  Turn  Thee  again,  Thou  God  of  hosts, 
look  down  from  heaven :  behold,  and  visit 
this  vine  ; 

15.  And  the  place  of  the  vineyard  that 
Thy  right  hand  hath  planted ;  and  the 
branch  that  Thou  madest  so  strong  for  Thy- 
self. 

16.  It  is  burnt  with  fire,  and  cut  down  : 
and  they  shall  perish  at  the  rebuke  of  Thy 
countenance. 

17.  Let  Thy  hand  be  upon  the  man  of 
Thy  right  hand  :  and  upon  the  son  of  man, 
whom  Thou  madest  so  strong'for  Thine  own 
self. 

18.  And  so  will  not  we"  go  back  from 
Thee  :  O  let  us  live,  and  we'shall  call  upon 
Thy  Name. 

19.  Turn  us  again,  O  Lord  God  of  hosts  : 
show  the  light  of  Thy  countenance,  and  we 
shall  be  whole. 


PSALM  81. 

1.  Sing  we  merrily  unto  God  our  strength: 
make  a  cheerful  noise  unto  the  God  of  Jacob. 

2.  Take  the  psalm,  bring  hither  the 
tabret :  the  merry  harp  with  the  lute. 

3.  Blow  up  the  trumpet  in  the  new  moon : 
even  in  the  time  appointed,  and  upon  our 
solemn  feast-day. 

4.  For  this  was  made  a  statute  for  Israel : 
and  a  law  of  the  God  of  Jacob. 

5.  This  he  ordained  in  Joseph  for  a  testi- 
mony :  when  he  came  out  of  the  land  of 
Egypt,  and  had  heard  a  strange  language. 

6.  I  eased  his  shoulder  from  the  burden : 
and  his  hands  were  delivered  from  making 
the  pots. 

7.  Thou  calledst  upon  Me  in  troubles, 
and  I  delivered  thee :  and  heard  thee  what 
time  as  the  storm  fell  upon  thee. 

8.  I  proved  thee  also :  at  the  waters  of 
strife. 

9.  Hear,  O  My  people ;  and  1  will  assure 
thee,  O  Israel:  if  thou  wilt  hearken  unto  Me, 

10.  There  shall  no  strange  god  be  in 
thee :  neither  shalt  thou  worship  any   other 


11.  I  am  the  Lord  thy  God,  who  brought 
thee  out  of  the  land  of  Egypt:  open  thy 
mouth  wide,  and  I  shall  fill  it. 

12.  But  My  people  would  not  hear  My 
voice  :  and  Israel  would  not  obey  Me : 

13.  So  I  gave  them  up  unto  their  own 
hearts'  lusts :  and  let  them  follow  their  own 
imaginations. 

14.  O  that  My  people  would  have 
hearkened  unto  Me :  for  if  Israel  had  walked 
in  My  ways, 

15.  I  should  soon  have  put  down  their 
enemies :  and  turned  My  hand  against  their 
adversaries. 

16.  The  haters  of  the  Lord  should  have 
been  found  liars :  but  their  time  should  have 
endured  for  ever. 

17.  He  should  have  fed  them  also  with 
the  finest  wheat-flour :  and  with  honey  out 
of  the  stonv  rock  should  I  have  satisfied  thee. 


THIRTEENTH  SELECTION. 

4  The  floods  are  risen,  0  Lord,  the  floods 
have  lift  up  their  voice;  the  floods  lift  up  their 
waves. 

5  The  waves  of  the  sea  are  mighty,  and  rage 
horribly;  but  yet  the  Lord,  who  dwelleth  <>n 
high,  is  mightier. 

6  Thy  testimonies,  O  Lord,  are  very  sure: 
holiness  becometh  Thine  house  for  ever. 


Psalm  85. 
'y'    ORD,  Thou  art  become  gracious  unto  Thy 
<JlA     land  ;  Thou   hast    turned    away  the  cap- 
tivity of  .Jacob. 

'J  Thou  hast  forgiven  the  offence  of  Thy 
people,  and  covered  all  their  sins. 

3  Thou  hast  taken  away  all  Thy  displeasure, 
and  turned  Thyself  from  Thy  wrathful  indigna- 
tion. 

4  Turn  us  then,  0  God  our  Saviour,  and  let 
Thine  anger  cease  from  us. 

5  Wilt  Thou  be  displeased  at  us  for  ever? 
and  wilt  Thou  stretch  out  Thy  wrath  from  one 
generation  to  another? 

6  ^Yilt  Thou  not  turn  again,  and  quicken  us, 
that  Thy  people  may  rejoice  in  Thee? 

7  Show  us  Thy  mercy,  O  Lord,  and  grant  us 
Thy  salvation. 

8  I  will  hearken  what  the  Lord  God  will  say 
concerning  me ;  for  He  shall  speak  peace  unto 
His  people,  and  to  His  saints,  that  they  turn  not 
again. 

9  For  His  salvation  is  nigh  them  that  fear 
Him;  that  glory  may  dwell  in  our  land. 

10  Mercy  and  truth  are  met  together;  right- 
eousness and  peace  have  kissed  each  other. 

11  Truth  shall  flourish  out  of  the  earth,  and 
righteousness  hath  looked   down   from    heaven. 

12  Yea,  the  Lord  shall  show  loving  kindness; 
and  our  land  shall  give  her  increase. 

13  Righteousness  shall  go  before  Him  ;  and 
He  shall  direct  His  going  in  the  way. 

Psalm  93. 
V I T*  HE    Lord,   is   King,   and   hath   put   on 
t  ^  t     glorious  apparel ;  the  Lord  hath  put  on 
His  apparel,  and  girded  Himself  with  strength. 

2  He  hath  made  the  round  world  so  sure, 
that  it  cannot  be  moved. 

3  Ever  since  the  world  began  hath  Thy  seat 
been  prepared  :  Thou  art  from  everlasting. 


Psalm  97. 

THE  Lord  is  King,  the   earth   may  be  glad 
thereof;  yea,  the  multitude   of  the    isles 
may  be  glad  thereof. 

2  Clouds  and  darkness  are  round  about  Him  : 
righteousness  and  judgment  are  the  habitation 
of  His  seat. 

3  There  shall  go  a  fire  before  Him,  and  burn 
up  1 1  is  enemies  on  every  side. 

4  His  lightnings  gave  shine  unto  the  world : 
the  earth  saw  it,  and  was  afraid. 

5  The  hills  melted  like  wax  at  the  presence 
of  the  Loud;  at  the  presence  of  the  Lord  of 
the  whole  earth. 

G  The  heavens  have  declared  His  righteous- 
ness, and  all  the  people  have  seen  His  glory. 

7  Confounded  be  all  they  that  worship  carved 
images,  and  that  delight  in  vain  gods:  worship 
Him,  all  ye  gods. 

8  Sion  heard  of  it,  and  rejoiced;  and  the 
daughters  of  Judah  were  glad,  because  of  thy 
judgments,  O  Lord. 

9  For  Thou,  Lord,  art  higher  than  all  that 
are  in  the  earth  :  Thou  art  exalted  far  above  all 
gods. 

10  O  ye  that  love  the  Lord,  see  that  ye  hate 
the  thing  which  is  evil :  the  Lord  preserveth 
the  souls  of  his  saints ;  He  shall  deliver  them 
from  the  hand  of  the  ungodly. 

11  There  is  sprung  up  a  light  for  the  right- 
eous, and  joyful  gladness  for  such  as  are  true- 
hearted. 

12  Rejoice  in  the  Lord,  ye  righteous ;  and 
give  thanks  for  a  remembrance  of  His  holiness. 


s:o-s7-:E:£TTE;:E]iTi?i3:   selectioit. 


Psalm  123. 
Vy'NTO  Thee  lift  I  up  mine  eyes,  O  Thou 
■A^-    that  dwellest  in  the  heavens. 

2  Behold,  even  as  the  eyes  of  servants  look 
unto  the  hand  of  their  masters,  and  as  the  eyes 
of  a  maiden  unto  the  hand  of  her  mistress,  even 
so  our  eyes  wait  upon  the  Lord  our  God,  until 
He  have  mercy  upon  us. 

3  Have  mercy  upon  us,  O  Lord,  have  mercy 
upon  us;  for  we  are  utterly  despised. 

4  Our  soul  is  filled  with  the  scornful  reproof 
of  the  wealthy,  and  with  the  despitefulness  of 
the  proud. 

Psalm  124. 

IF  the  Lord  Himself  had  not  been  on  our 
side,  now  may  Israel  say ;  if  the  Lord 
Himself  had  not  been  on  our  side,  when  men 
rose  up  against  us ; 

2  They  had  swallowed  us  up  quick;  when 
they  were  so  wrathfully  displeased  at  us. 

3  Yea,  the  waters  had  drowned  us,  and  the 
stream  had  gone  over  our  soul. 

4  The  deep  waters  of  the  proud  had  gone 
even  over  our  soul. 


5  But  praised  be  the  Lord,  who  hath  not 
given  us  over  for  a  prey  unto  their  teeth. 

G  Our  soul  is  escaped  even  as  a  bird  out  of 
the  snare  of  the  fowler:  the  snare  is  broken, 
and  we  are  delivered. 

7  Our  help  standeth  in  the  Name  of  the 
Lord,  Who  hath  made  heaven  and  earth. 


Psalm  125. 

V  iV  HEY  that  put  their  trust  in  the  Lord 
.  ^  t  shall  be  even  as  the  Mount  Sion,  which 
may  not  be  removed,  but  standet'j  fast  for  ever. 

2  The  hills  stand  about  Jerusalem;  even  so 
standeth  the  IvORD  round  about  His  people, 
from  this  time  forth  for  evermore. 

3  For  the  rod  of  the  ungodly  eometh  not 
into  the  lot  of  the  righteous ;  lest  the  righteous 
put  their  hand  unto  wickedness. 

4  Do  well,  O  Lord,  unto  those  that  are  good 
and  true  of  heart. 

5  As  for  such  as  turn  back  unto  their  own 
wickedness,  the  Lord  shall  lead  them  forthwith 
the  evil  doers ;  but  peace   shall  be  upon   Israel. 


EIO-XITEEliT'm    SELECTION. 


PSALM   139. 

1.  0  Lord,  Thou  hast  searched  me  out, 
and  known  me:  Thou  knowest  my  down- 
sitting,  and  mine  up-rising;  Thou  under- 
standest  my  thoughts  long  before. 

2.  Thou  art  about  my  path,  and  about  my 
bed :  and  spiest  out  all  my  ways. 

3.  For  lo,  there  is  not  a  word  in  my 
tongue :  but  Thou,  O  Lord,  knowest  it  al- 
together. 

4.  Thou  hast  fashioned  me  behind  and 
before  :  and  laid  Thine  hand  upon  me. 

5.  Such  knowledge  is  too  wonderful  and 
excellent  for  me  :  I  cannot  attain  unto  it. 

6.  W  hither  shall  I  go  then  from  Thy  Spirit: 
or  whither  shall  I  go  then  from  Thy  presence  ? 

7.  If  I  climb  up  into  heaven,  Thou  art 
there :  if  I  go  down  to  hell,  Thou  art  there 
also. 

8.  If  I  take  the  wings  of  the  morning  : 
and  remain  in  the  uttermost  parts  of  the  sea ; 

9.  Even  there  also  shall  Thy  hand  lead 
me  :  and  Thy  right  hand  shall  hold  me. 

10.  If  I  say,  Peradventure  the  darkness 
shall  cover  me :  then  shall  my  night  be  turned 
to  day. 

11.  Yea,  the  darkness  is  no  darkness  with 
Thee,  but  the  night  is  as  clear  as  the  day : 
the  darkness  and  light  to  Thee  are  both  alike. 

12.  For  my  reins  are  Thine :  Thou  hast 
covered  me  in  my  mother's  womb. 

13.  I  will  give  thanks  unto  Thee,  for  I 
am  fearfully  and  wonderfully  made  :  marvel- 
ous are  Thy  works,  and  that  my  soul  know- 
eth  right  well. 

14.  My  bones  are  not  hid  from  Thee  '• 
though  I  be  made  secretly,  and  fashioned  be- 
neath in  the  earth. 

15.  Thine  eyes  did  see  my  substance,  yet 
being  imperfect :  and  in  Thy  book  were  all 
my  members  written  ; 

16.  Which  day  by  day  were  fashioned  : 
when  as  yet  there  was  none  of  them. 

17.  How  dear  are  Thy  counsels  unto  me, 
O  God  :  O  how  great  is  the  sum  of  them  ! 

18.  If  I  tell  them,  they  are  more  in  num- 
ber than  the  sand :  when  I  wake  up,  I  am  pre- 
sent with  Thee. 

19.  Wilt  Thou  not  slay  the  wicked,  O 
God  :  depart  from  me,  ye  blood-thirsty  men. 

20.  For  they  speak  unrighteously  against 
Thee :  and  Thine  enemies  take  Thy  Name  in 
vain. 

21.  Do  not  I  hate  them,  O  Lord,  that 
hate  Thee  :  and  am  not  I  grieved  with  those 
that  rise  up  against  Thee  ? 

22.  Yea,  I  hate  them  right  sere  :  even  as 
though  they  were  mine  enemies. 

23.  Try  me,  O  God,  and  seek  the  ground 
of  my  heart :  prove  me,  and  examine  my 
thoughts. 

24.  Look  well  if  there  be  any  way  of 
wickedness  in  me  :  and  lead  me  in  the  way 
everlasting. 


PSALM  145. 

1.  I  will  magnify  Thee,  O  God,  my  king: 
and  I  will  praise  Thy  Name  for  ever  and  ever. 

2.  Every  day  will  I  give  thanks  unto 
Thee :  and  praise  Thy  Name  for  ever  and 
ever. 

3.  Great  is  the  Lord,  and  marvellous 
worthy  to  be  praised :  there  is  no  end  of  His 

greatness. 

4.  One  generation  shall  praise  Thy  works 
unto  another  :  and  declare  Thy  power. 

5.  As  for  me,  I  will  be  talking  of  Thy 
worship  :  Thy  glory,  Thy  praise,  and  won- 
drous works ; 

6.  So  that  men  shall  speak  of  the  might 
of  Thy  marvellous  acts  :  and  I  will  also  tell 
of  Thy  greatness. 

7.  The  memorial  of  Thine  abundant  kind- 
ness shall  be  showed :  and  men  shall  sing  of 
Thy  righteousness. 

8.  The  Lord  is  gracious  and  merciful : 
long-suffering,  and  of  great  goodness. 

9.  The  Lord  is  loving  unto  every  man  : 
and  His  mercy  is  over  all  his  works. 

10.  All  Thy  works  praise  Thee,  O  Lord  : 
and  Thy  saints  give  thanks  unto  Thee. 

1 1.  They  show  the  glory  of  Thy  kingdom : 
and  talk  of  Thy  power  ; 

12.  That  Thy  power,  Thy  glory,  and 
mightiness  of  Thy  kingdom:  might  be  known 
unto  men. 

13.  Thy  kingdom  is  an  everlasting  king- 
dom :  and  Thy  dominion  endureth  through- 
out all  ages. 

14.  The  Lord  upholdeth  all  such  as  fall : 
and  lifteth  up  all  those  that  are  down. 

15.  The  eyes  of  all  wait  upon  Thee,  (.) 
Lord :  and  Thou  givest  them  their  meat  in 
due  season. 

16.  Thou  openest  Thine  hand  :  and  rillest 
all  things  living  with  plenteousness. 

17.  The  Lord  is  righteous  all  His  ways: 
and  holy  in  all  His  works. 

18.  The  Lord  is  nigh  unto  all  them  that 
call  upon  Him  :  yea,  all  such  as  call  upon 
Him  faithfully. 

19.  He  will  fulfil  the  desire  of  them  that 
fear  Him :  He  also  will  hear  their  cry,  and 
will  help  them. 

20.  The  Lord  preserveth  all  them  that 
love  Him :  but  scattereth  abroad  all  the  un- 
godly. 

21.  My  mouth  shall  speak  the  praise  of 
the  Lord:  and  let  all. flesh  give  thanks  unto 
His  holv  Name  for  ever  and  ever. 


3STI3^ETSE3STTi3:   SELECTION. 


P8AUM  147. 

0  PRAISE  the  Lord,  for  it  is  a  good  thing 
to  sing  praises  unto  our  God  :  yea,  a  joy- 
ful and  pleasant  thing  it  is  to  be  thankful. 

2.  The  Lord  doth  build  up  Jerusalem  :  and 
gather  together  the  outcasts  of  Israel. 

8.  He  healeth  those  that  are  broken  in  heart : 
and  giveth  medicine  to  heal  their  sickness. 

4.  lie  telleth  the  number  of  the  stars  :  and 
calleth  them  all  by  their  names. 

5.  Great  is  our  Lord  and  great  is  His  power : 
yea,  and  His  wisdom  is  infinite. 

6.  The  Lord  setteth  up  the  meek  :  and  bring- 
eth  the  ungodly  down  to  the  ground. 

7.  O  sing  unto  the  Lord  with  thanksgiving : 
wng  praises  upon  tne  harp  unto  our  God  : 

8.  Who  covereth  the  heaven  with  clouds, 
and  prepareth  rain  for  the  earth :  and  inaketh 
the  grass  to  grow  upon  the  mountains,  and  herb 
for  the  use  of  men  ; 

9.  Who  giveth  fodder  unto  the  cattle :  and 
feedeth  the  young  ravens  that  call  upon  him. 

10.  He  hath  no  pleasure  in  the  strength  of 


an  horse  :  neither  delighteth  He  in  any  man'* 
legs. 

11.  But  the  Lord's  delight  is  in  them  that 
fear  Him  :  and  put  their  trust  in  His  mercy. 

12.  Praise  the  Lord,  O  Jerusalem:  praise 
the  Lord,  O  Sion. 

13.  For  He  hath  made  fast  the  bars  of  thy 
gates:  and  hath  blessed  thy  children  within  thee. 

14.  He  maketh  peace  in  thy  borders:  and 
filleth  thee  with  the  flour  of  wheat. 

15.  He  sendeth  forth  His  commandment  up- 
on earth :  and  His  word  runneth  very  swiftly. 

16.  He  giveth  snow  like  wool :  and  scattereth 
the  hoar-frost  like  ashes. 

17.  He  casteth  forth  His  ice  like  morsels: 
who  is  able  to  abide  His  frost  ? 

18.  He  sendeth  out  His  word  and  melteth 
them  :  He  bloweth  with  His  wind  and  the  waters 
flow. 

19.  He  showeth  His  word  unto  Jacob :  His 
statutes  and  ordinances  unto  Israel. 

20.  He  hath  not  dealt  so  with  any  nation  : 
neither  have  the  heathen  knowledge  of  His  laws. 


.i'i<,i,i'ii".1i'n'»,(ucM'ij'i.i\(Mlr'1 


»»«r*i*'».nw 


EISODM:  PSiLLM  51. 
i .   Have  mercy  upon  me  O  God,  af-ter  |  Thy  great  —  |  good —  |  ness : 

According  to  the  multitude  of  Thy  mercies  do  a-  \  way |  mine  of-    \  fences. 

2.   Wash  me  throughly  from  —  |  —  my  —  |  wick-ed-  |  ness  : 

And  cleanse  —  |  —  me  —  |  from  my  |  sin. 
3     POP  I  ac-  |  know-ledge  —  |  my  —  |  faults: 

And  my  sin  is  —  |  ev-er  be-  \  fore  —  |  me. 
4.  Against  Thee  only  have  I  sinned,  and  done  this  —  |  e-vil  —  |  in  Thy  |  sight: 

That  Thou  mightest  be  justified  in  Thy  saying  and  —  |  clear  when —  |   Thou  art 

judged. 
5-   Behold  I  was  |  shap-en  in  |  wick-ed-  |  ness: 

And  in  sin  hath  my  \  mother  con |  ceiv-ed  |  me. 

6.  But  lo,  Thou  requirest  truth  —  |  —  in  the  |  in-ward  |  parts : 

And  shall  make  me  to  Understand  wis |  —  dom  —  |  se-cret-    \  ly. 

7.  Thou  shalt  purge  me  with  —  |  hyssop  and  I  |  shall  be  |  clean: 
Thou  shalt  wash  me  and  I  \  shall  be  —  |  whiter  than  \  snow. 

8.  Thou  shalt  make  me  hear  of —  |  joy  and  —  |  glad  —  |  ness: 
That  the  bones  which  ThOU  hast  —  |  bro-ken  —  j  may  re-  \  joice. 


Christmas    Hymns. 


O  Come,  all  ye  Faithful. 

O  come,  all  ye  faithful. 

Joyful  and  triumphant ; 
O  come  ye,  O  come  ye,  to  Bethlehem  ; 

Come  and  behold  Him 

Born,  the  King  of  angels  : 

O  come,  let  us  adore  Him, 

O  come,  let  us  adore  Him, 
O  come,  let  us  adore  Him,  Christ  the  Lord. 

God  of  God, 

Light  of  Light, 
Lo  !   He  abhors  not  the  Virgin's  womb  ; 

Very  God, 

Begotten,  not  created  ; 

O  come,  let  us  adore  Him, 

O  come,  let  us  adore  Him, 
O  come,  let  us  adore  Him,  Christ  the  Lord. 

Sing,  choirs  of  angels, 

Sing  in  exultation, 
Sing,  all  ye  citizens  of  heaven  above, 

Glory  to  God 

In  the  highest ; 

O  come,  let  us  adore  Him, 

O  come,  let  us  adore  Him, 
O  come,  let  us  adore  Him,  Christ  the  Lord. 

Yea,  Lord,  we  greet  Thee, 

Born  this  happy  morning  ; 
Jesus,  to  Thee  be  glory  given  ; 

WORD  of  the  Father, 

Now  in  flesh  appearing  ; 

O  come,  let  us  adore  Him, 

O  come,  let  lis  adore  Him, 
O  come,  let  us  adore  Him,  Christ  the  Lord. 


Hark  !  the  Herald  Angels. 

Hark  !  the  herald  angels  sing 
Glory  to  the  new-born  King  ; 
Peace  on  earth,  and  mercy  mild, 
God  and  sinners  reconciled. 
Joyful,  all  ye  nations,  rise, 
Join  the  triumph  of  the  skies  ; 
With  th'  angelic  host  proclaim, 
Christ  is  born  in  Bethlehem  ! 

Hark  !  the  herald  angels  sing 
Glory  to  the  new-born  King. 

Christ,  by  highest  heaven  adored  ; 
Christ,  the  everlasting  Lord  ; 
Late  in  time  behold  Him  come, 
Offspring  of  the  Virgin's  womb. 


Veil'd  in  flesh  the  Godhead  see; 

Hail  th'  Incarnate  Deity, 

Pleased  as  Man  with  men  to  dwell , 

Jesus,  our  Emmanuel  ! 

Hark  !  the  herald  angels  sing 
Glory  to  the  new-born  King. 

Risen  with  healing  iu  His  wings, 

Light  and  Life  to  all  He  brings  ; 

Hail,  the  Sun  of  Righteousness  ! 

Hail,  the  heaven-born  Prince  of  Peace  ! 

Holy  Father,  Holy  Son, 

Holy  Spirit,  Three  in  One  ! 

Glory,  as  of  old,  to  Thee, 

Now  and  evermore  shall  be  ! 

Hark  !  the  herald  angels  sing 
Glory  to  the  new-born  King. 


Shout  the  Glad  Tidings. 

Shout  the  glad  tidings,  exultingly  sing  ; 
Jerusalem  triumphs,  Messiah  is  King  ! 


Sion,  the  marvellous  story  be  telling, 
The  Son  of  the  Highest,  how  lowly  Hie 
Birth  ! 
The  brightest  Archangel  in  glory  excelling. 
He  stoops  to  redeem  thee,  He  reigns  upon 
earth. 

Shout  the  glad  tidings,  exultingly  sing  ; 
Jerusalem  triumphs,  Messiah  is  King  ! 

o 
Tell  how  He  cometh  ;  from  nation  to  na- 
tion, 
The   heart-cheering   news  let  the  earth 
echo  round  ; 
How  free  to  the  faithful  He  offers  salva- 
tion, 
How  His  people  with  joy  everlasting  are 
crown'd. 

Shout  the  glad  tidings,  exultingly  sing  ; 
Jerusalem  triumphs,  Messiah  is  King  ! 

3 
Mortals,  your  homage  be  gratefully  bring- 
ing, 
And  sweet  let  the  gladsome    Hosanna 
arise  ; 
Ye  angels,  the  full  Alleluia  be  singing  ; 
One  chorus  resound  through  the   earth 
and  the  skies. 

Shout  the  glad  tidings,  exultingly  sing  ; 
Jerusalem  triumphs,  Messiah  is  King  ! 
Messiah  is  King !  Messiah  is  King  ! 


Of  the  Father's  Love  Begotten. 


Of  the  Father's  Love  begotten 
Ere  the  worlds  began  to  be, 

He  is  Alpha  and  Omega, 

He  the  source,  the  ending  He, 

Of  the  things  that  are,  that  have  been, 
And  that  future  years  shall  see, 
Evermore  and  evermore. 

O  that  Birth  forever  blessed  ! 

When  the  Virgin,  full  of  grace, 
By  the  Holy  Ghost  conceiving, 

Bare  the  Saviour  of  our  race, 
And  the  Babe,  the  world's  Redeemer, 

First  revealed  His  sacred  Face, 
Evermore  and  evermore. 

This  is  He  Whom  seers  of  old  time 
Chanted  of  with  one  accord  ; 

Whom  the  voices  of  the  Prophets 
Promised  in  their  faithful  word  ; 

Now  He  shines,  the  long-expected  ; 
Let  creation  praise  the  Lord, 
Evermore  and  evermore. 


O  ye  heights  of  heaven,  adore  Him  ; 

Angel-hosts  His  praises  sing  : 
All  dominions,  bow  before  Him, 

And  extol  our  God  and  King  : 
Let  no  tongue  on  earth  be  silent, 

Every  voice  in  concert  ring, 
Evermore  and  evermore. 

Thee  let  old  men,  Thee  let  young  men, 
Thee  let  boys  in  chorus  sing  ; 

Matrons,  virgins,  little  maidens, 
With  glad  voices  answering  ; 

Let  their  guileless  songs  re-echo, 
And  the  heart  its  praises  bring, 
Evermore  and  evermore. 

Christ,  to  Thee,  with  God  the  Father, 
And,  O  Holy  Ghost,  to  Thee, 

Hymn,  and  chant,  and  high  thanksgiving 
And  unwearied  praises  be, 

Honor,  glory,  and  dominion, 
And  eternal  victory, 

Evermore  and  evermore. 


Venite  adoremus  Dominum. 


The  snow  lay  on  the  ground, 

The  stars  shone  bright, 
When  Christ  our  Lord  was  born 

On  Christmas  Night. 
O  come,  let  us  adore  Him, 

Christ  the  Lord  ! 
O  come,  let  us  adore  Him, 

Christ  the  Lord  ! 

Venite  adoremus  Dominum. 

'Twas  Mary,  Virgin  pure, 

Of  holy  life, 
That  brought  into  this  world 

The  GOD-made-Man. 
She  laid  Him  in  a  stall 

At  Bethlehem  ; 
The  ass  and  oxen  shared 

The  roof  with  them. 

Venite  adoremus  Dominum. 


Saint  Joseph,  too,  was  by 

To  tend  the  child  ; 
To  guard  Him,  and  protect 

His  mother  mild. 
The  angels  hover'd  round 

And  sang  this  song  : 
Venite  adoremus 

Dominum. 

Venite  adoremus    Dominum. 

And  then  that  manger  poor 

Became  a  Throne, 
For  He  Whom  Mary  bore 

Was  God  the  Son. 
O  !  come,  then,  let  us  join 

The  heav'nly  host, 
To  praise  the  Father,  Son, 

And  Holy  Ghost. 

Venite  adoremus  Dominum. 


Once  in  Royal  David's  City. 


Once  in  royal  David's  city 

Stood  a  lowly  cattle  shed, 
Where  a  mother  laid  her  baby, 

In  a  manger  for  His  bed  ; 
Mary  was  that  mother  mild, 
Jesus  Christ,  her  little  Child. 

He  came  down  to  earth  from  heaven, 

Who  is  God  and  Lord  of  all, 
And  his  shelter  was  a  stable, 

And  his  cradle  was  a  stall ; 
With  the  poor,  and  mean,  and  lowly, 
Lived  on  earth  our  Saviour  holy. 

And  through  all  His  wondrous  childhood, 

He  would  honour  and  obey, 
Love,  and  watch  the  lowly  maiden 

In  whose  gentle  arms  He  lay  ; 
Christian  children  all  must  be 
Mild,  obedient,  good  as  He. 


For  He  is  our  childhood's  pattern, 
Day  by  day  like  us  He  grew  ; 

He  was  little,  weak,  and  helpless, 
Tears  and  smiles  like  us  He  knew  ; 

And  He  feeleth  for  our  sadness, 

And  He  shareth  in  our  gladness. 

And  our  eyes  at  last  shall  see  Him, 
Through  His  own  redeeming  love, 

For  that  Child  so  dear  and  gentle 
Is  our  Lord  in  heaven  above  ; 

And  He  leads  His  children  on 

To  the  place  where  He  has  gone. 

Not  in  that  poor  lowly  stable, 
With  the  oxen  standing  by, 

We  shall  see  Him  ;  but  in  heaven, 
Set  at  God's  right  hand  on  high  ; 

When  like  stars  His  children  crowned, 

All  in  white  shall  wait  around. 


Easter    Hymns. 


1.  The  strife  is  o'er,  the  battle  done  ! 
The  victory  of  life  is  won  ; 
The  song  of  triumph  has  begun, 

Alleluia ! 


The  Strife  is  O'er. 

3.  The  three  sad  days  are  quickly  sped  ; 


He  rises  glorious  from  the  dead 
All  glory  to  our  Kisen  Head  ! 


Alleluia 


4.   He  closed  the  yawning  gates  of  hell, 
The    bars    from     heaven's    high    portals 

fell; 
Let  hymns  of  praise  His  triumphs  tell  ! 

Alleluia  ! 


2.  The  powers  of   death  have  done  their 

worst, 
But  Christ  their  legions  hath  dispersed  ; 
Let  shout  of  holy  joy  outburst, 

Alleluia  ! 

5.  Lord  !  by  the  stripes  which  wounded  Thee, 
From  Death's  dread  sting  Thy  servants  free, 
That  we  may  live  and  sing  to  Thee, 

Alleluia ! 

The  Easter  Anthem. 

Christ  our  Passover  is  sacrificed  for  us  : 

Therefore  let  us  keep  the  Feast. 
Not  with  the  old  leaven,  neither  with  the  leaven  of  malice  and  wickedness  : 

But  with  the  unleavened  bread  of  sincerity  and  truth. 
Christ  being  raised  from  the  dead,  dieth  no  more  ; 

Death  hath  no  more  dominion  over  Sim. 
For  in  that  He  died,  He  died  unto  sin  once  : 

But  in  that  He  livelh,  He  liveth  unto  God. 
Likewise  reckon  ye  also  yourselves,  to  be  dead  indeed  unto  sin  : 

But  alive  unto  God,  through  Jesus  Christ  our  Lord. 
Christ  is  risen  from  the  dead  : 

And  become  the  first-fruits  of  them  that  slept. 
For  since  by  man  came  death  : 

By  man  came  also  the  Resurrection  of  the  Dead. 
For  as  IN  ADAM  all  die. 

Even  so  IN  CHRIST  shall  all  be  made  alive. 

GLORY  BE  TO  THE  FATHER,  AND  TO  THE  SON.   AND  TO  THE  HOLY  GHOST  : 
AS  IT  WAS  IN  THE  BEGINNING,    IS   NOW,    AND   EVER    SHALL  BE,    WORLD 
WITHOUT  END. — AMEN. 


Angels,  roll  the  rock  away. 


1 .  Angels,  roll  the  rock  away  ! 
Death,  yield  up  the  mighty  Prey 
See.  the  Saviour  quits  the  tomb, 
Glowing  with  immortal  bloom. 

Alleluia  !  Alleluia  ! 
Christ  the  Lord  is  risen  to-day. 


2.  Shout,  ye  seraphs  ;  angels,  raise 
Your  eternal  song  of  praise  ; 
Let  the  earth's  remotest  bound 
Echo  to  the  blissful  sound. 

Alleluia  !  Alleluia  ! 
Christ  the  Lord  is  risen  to-day. 


3.  Holy  Father,  Holy  Son, 
Holy  Spirit,  Three  in  One, 
Glory  as  of  old  to  Thee, 
Now  and  evermore,  shall  be. 

Alleluia  !  Alleluia  ! 
Christ  the  Lord  is  risen  to-day. 


The  Day  of  Resurrection. 

1.  The  Day  of  Eesurrection  ! 
Earth,  tell  it  out  abroad  ; 

The  Passover  of  gladness, 

The  Passover  of  God  ; 
From  death  to  life  eternal, 

From  this  world  to  the  sky, 
Our  Christ  hath  brought  us  over, 

With  hymns  of  victory. 

2.  Our  hearts  be  pure  from  evil, 
That  we  may  see  aright 

The  Lord  in  rays  eternal 

Of  Resurrection-light ; 
And,  listening  to  His  accents, 

May  hear  so  calm  and  plain 
His  own  "All  hail !  "  and  hearing 

May  raise  the  victor-strain. 

3.  Now  let  the  heavens  be  joyful  ! 
Let  earth  her  song  begin  ! 

Let  the  round  world  keep  triumph, 

And  all  that  is  therein, 
Invisible  and  visible, 

Their  notes  let  all  things  blend, 
For  Christ  the  Lord  hath  risen, 

Our  Joy  that  hath  no  end.     Amen 


EASTER    n^EOTe^sTinSTGr    PSALMS. 


PSALM  2. 

1.  Why  do  the  heathen  bo  furiously  rage  j 
together:  and  why  do  the  people  imagine  a  j 
vain  thing  t 

2.  The  kings  of  the  earth  stand  up,  and 
the  rulers  take  counsel  together  :  against  the 
Lord,  and  against  His  Anointed  : 

3.  Let  us  break  their  bonds  asunder:  and 
cast  away  their  cords  from  us. 

4.  He  thatdwelleth  in  heaven  shall  laugh  1 
them  to  scorn  :  the  Lord  shall  have  them  in 
derision. 

•").  Then  shall  lie  speak  unto  them  in  His  i 
wrath  :  and  vex  them  in  His  sore  displeasure.  I 

ti.  Yet  have  I  set  my  King:  upon  My 
holy  hill  of  Sion. 

7.  I  will  preacli  the  law,  whereof  the 
Lord  hath  said  unto  Me:  Thou  art  My  Son, 
this  day  have  I  begotten  Thee. 

8.  Desire  of  Me,  and  I  shall  give  Thee 
the  heathen  for  Thine  inheritance  :  and  the 
utmost  parts  of  the  earth  for  Thy  possession, 

9.  Thou  shalt  bruise  them  with  a  rod  of 
iron  :  and  break  them  in  pieces  like  a  potter's 
vessel. 

10.  Be  wise  now  therefore,  O  ye  kings :  be 
learned,  ye  that  are  judges  of  the  earth. 

11.  Serve  the  Lord  in  fear  :  and  rejoice 
unto  Him  with    reverence. 

12.  Kiss  the  Son,  lest  He  be  angry,  and 
so  ye  perish  from  the  right  way  :  if  his  wrath 
be  kindled,  yea  but  a  little.  Blessed  are  all 
they  that  put  their'trust  in  Him. 

PSALM  57. 

1.  Be  merciful  unto  me,  O  God,  be  merci- 
ful unto  me ;  for  my  soul  trusteth  in  Thee : 
and  under  the  shadow  of  Thy  wings  shall  be 
my  refuge,  until  this  tyranny  be  overpast. 

2.  I  will  call  unto  the  most  high  God  : 
even  unto  the  God  that  shall  perform  the 
cause  which  I  have  in  hand. 

3.  He  shall  send  from  heaven  :  and  save 
me  from  the  reproof  of  him  that  would  eat 
me  up. 

4.  God  shall  send  forth  His  mercy  and 
truth :  my  soul  is  among  lions. 

5.  And  I  lie  even  among  the  children  of 
men,  that  are  set  on  tire :  whose  teeth  are 
spears  and  arrows,  and  their  tongue  a  sharp 
sword. 

6".  Set  up  Thyself,  O  God,  above  the 
heavens :  and  Thy  glory  above  all  the  earth. 

7.  They  have  laid  a  net  for  my  feet,  and 
pressed  down  my  soul :  they  have  digged  a 
pit  before  me,  and  are  fallen  into  the  midst 
of  it  themselves. 

8.  My  heart  is  fixed,  O  God,  my  heart  is 
fixed  :   I  will  sing  and  give  praise. 

9.  Awake  up,  my  glory ;  awake,  lute  and 
harp:   I  myself  will  awake  right  early. 

10.  I  will  give  thanks  unto  Thee,  O  Lord, 
among  the  people :  and  I  will  sing  unto  Thee 
among  the  nations. 

11.  For  the  greatness  of  Thy  mercy 
reacheth  unto  the  heavens:  and  Thy  truth 
unto  the  clouds. 

12.  Set  up  Thyself,  O  God,  above  the 
heavens:  and  Thy  glory  above  all  the  earth. 


PSALM  111. 

1.  I  will  give  thanks  unto  the  Lord  with 
my  whole  heart :  secretly  among  the  faithful, 
and  in  the  congregation. 

2.  The  works  of  the  Lord  are  great : 
sought  out  of  all  them  that  have  pleasure 
therein. 

3.  His  work  is  worthy  to  be  praised  and 
had  in  honour :  and  His  righteousness  en- 
dureth  for  ever. 

4.  The  merciful  and  gracious  Lord  hath 
so  done  His  marvellous  works:  that  they  ought 
to  be  had  in  remembrance. 

5.  He  hath  given  meat  unto  them  that 
fear  Him  :  Pie  shall  ever  be  mindful  of  His 
covenant. 

6.  He  hath  showed  His  people  the  power 
of  His  works:  that  He  may  give  them  the 
heritage  of  the  heathen. 

7.  The  works  of  His  hands  are  verity  and 
judgment:  all  His  commandments  are  true. 

8.  They  stand  fast  for  ever  and  ever  :  and 
are  done  in  truth  and  equity. 

9.  He  sent  redemption  unto  His  people: 
He  hath  commanded  His  covenant  for  ever 
holy  and  reverend  is  His  Name. 

10.  The  fear  of  the  Lord  is  the  begin- 
ning of  wisdom  :  a  good  understanding  have 
all  they  that  do  thereafter ;  the  praise  of  it 
endureth  for  ever. 


JESUS  LIVES! 

Jesus  lives  !  no  longer  now 

Can  thy  terrors,  Death,  appall  us ; 

Jesus  lives !  by  this  we  know 

Thou,  O  Grave,  canst  not  enthrall  us. 
Alleluia ! 

Jesus  lives  !  henceforth  is  death 
But  the  gate  of  life  immortal ; 
This  shall  calm  our  trembling  breath, 
When  we  pass  its  gloomy  portal. 
Alleluia ! 
• 
Jesus  lives  !  for  us  He  died  : 

Then,  alone  to  Jesus  living, 
Pure  in  heart  may  we  abide, 
Glory  to  our  Saviour  giving. 

Alleluia! 

Jesus  lives!  our  hearts  know  well 
Nought  from  us  His  love  shall  sever 

Life,  nor  death,  nor  powers  of  hell 
Tear  us  from  His  keeping  ever. 
Alleluia. 

Jesus  lives  !  to  Him  the  Throne 
Over  all  the  world  is  given: 

May  we  go  where  He  is  pone, 

Rest  and  reign  with  Him  in  Heaven. 
Alleluia  ' 


'Oh  !  the  golden,  glowing  morning 
All  the  waiting  earth  adorning 

For  this  Easter  Day  ; 
To  the  King  i  n  all  His  splendor. 
Lord  of  life  and  death,  we  render 

Highest  lauds  this  day. 
Let  the  banners  float  before  us, 
While  we  raise  th'  exulting  chorus, 
Christ  is  risen  !  He  is  risen  ! 

This  is  Easter  Day. 
Hark  !  the  highest  heavens  ringing, 
Hark  !  the  quivering  angels  singing 

"  This  is  Easter  Day ! 
No  more  grieving!    no  more  sighing! 
No  more  weeping!  no  more  dying] 

Christ  is  King  this  day ! " 
With  the  blessed  ones  before  us 
We  will  swell  the  heavenly  chorus — 
Christ  is  risen  !  He  is  risen ! 

This  is  Easter  Day  ! 
Shout  aloud  the  wondrous  story, 
For  the  King  in  all  His  glory 

Draweth  nigh  this  day ! 
Vernal  benediction  giving — 
Christ  the  Life — the  Ever-living ' 

On  this  Easter  Day ! 
Let  the  banners  float  before  us 
Send  along  the  angel  chorus 
Christ  is  risen  !   He  is  risen  ! 

This  is  Easter  Day ! 
On  the  Festal  Altar  glowing 
Lo !   the  Paschal  Emblems — showing 

Forth  this  Easter  Day ! 
Come  with  garlands,  come  with  treasure, 
Come  with  anthems'  raptest  measure 

For  this  Easter  Day ! 
How  the  bells  are  chiming  o'er  us 
While  we  join  the  heavenly  chorus ' 
Christ  is  risen !   He  is  risen  ! 

This  is  Easter  Day ! 
Oh  !  that  longed-for  day  of  union, 
When  Thine  own,  in  Thy  communion, 

Lord  of  Easter  Day — 
Into  life  eternal  waking, 
Celebrate — Thy  love  partaking — 

Endless  Easter  Day  ! 
For  the  joy  that  waits  before  us, 
We  will  swell  the  angel  chorus — 
Christ  is  risen  !  He  is  risen ! 

This  is  Easter  Day. 


All  hail !  dear  Conqueror !   all  hail ! 

Oh  !  what  a  Victory  is  Thine  ! 
How  beautiful  Thy  strength  appears  : 
Thy  crimson  wounds,  how  bright  they  shine 
Down,  down  all  lofty  things  on  earth, 

And  worship  Him  with  joyous  dread  ! 
O  Sin,  thou  art  outdone  by  love ! 

0  Death,  thou  art  discomfited  ! 

Ye  Heavens,  how  sang  they  in  your  courts 
How  sang  th'  angelic  choirs  that  day, 

When  from  His  tomb  th'  imprisoned  God, 
Like  the  strong  sunrise,  broke  away. 

Oh  !  I  am  teeming  so  with  love, 

1  fear  lest  I  should  make  too  free : 
Let  me  be  silent  and  adore 

Thy  Glorified  Humanity. 

All !  now  Thou  sendest  me  sweet  tears : 
Fluttered  with  love,  my  spirits  fail : 

What  shall  I  say?  Thou  know'st  my  heart 
All  hail !   dear  Conqueror  !  all  hail  ! 


The  Head,  that  once  wasorownM  with  thorns, 

Is  crown' d  with  glory  now  ; 
A  royal  diadem  adorns 

The  mighty  Victor's  brow. 

The  highest  place  that  heaven  affords 

Is  His,  is  His  by  right, 
The  King  of  kings  and  Lord  of  lords, 

And  heaven's  eternal  light. 

The  joy  of  all  who  dwell  above- 

The  joy  of  all  below, 
To  w^iom  He  manifests  His  love 

And  grants  His  Name  to  know. 

To  them  the  Cross  with  all  its  shame, 

With  all  its  grace  is  given  ; 
Their  name  an  everlasting  name, 

Their  joy  the  joy  of  heaven. 

They  suffer  with  their  Lord  below, 

They  reign  with  Him  above, 
Their  profit  and  their  joy  to  know 

The  mystery  of  His  love. 

The  Cross  He  bore  is  life  and  health, 
Though  shame  and  death  to  Him  : 

His  people's  hope,  His  people's  wealth, 
Their  everlasting  theme. 

HAIL!  FESTAL  DAY. 
Hail !  Festal  Day  !  to  endless  ages  known, 
When  Christ,  o'er  death  victorious,  gained 
His  Throne. 
Chorus.     Hail!    Festal   Day.     (repeat.) 

Now  with  the  Lord  of  new  and  heavenly  birth, 
His  gifts  return  to  grace  the  springing  earth. 
Chorus.     Hail !    Festal  Day. 

He  reigns  supreme  Who  died  the   death  of 

shame. 
And  all  created  things  adore  His  Name. 

Chorus.     Hail !   Festal  Day. 
Fulfil  Thy  promise,  King  of  Love,  we  pray, 
The  third  morn  brightens ;   rise,  and  come 
away. 
Chorus.     Hail !   Festal  Day. 
No  mouldering  tomb   shall   hold   Thee   in 

repose ; 
No  stone  the  Ransom  of  the  world  enclose. 

Chorus.     Hail !   Festal  Day. 
Who  holdest  all  things  in  Thy  hollowed  hand 
No  rocky  barrier  can  before  Thee  stand. 

Chorus.     Hail !   Festal  Day. 
Cast  off  Thy  grave  clothes;  let  them  there 

remain : 
Come  forth  to  us,  our  All,  our  only  gain. 

Chorus.     Hail!   Festal  Day. 
Creator,  Fount  of  Life,   Thou   know'st   the 

grave, 
And  thence  returning,  Thou  art  strong  to  save 

Chorus.     Hail !   Festal  Day. 
Light  of  the  World  !  Show  us  Thy  face  once 

more, 
The  day  that  died  with  Thee,  to-day  restore. 

Chorus.     Hail !  Festal  Day. 
A  countless   people  from   death's  bondage 

freed, 
Own  Thee  Redeemer,  following  Thy  lead. 

Chorus.     Hail !   Festal  Day. 
The  shades  of  death  are  pierced,   his  laws 

undone, 
And  trembling  chaos  flees  the  rising  sun. 
Chorus.     Hail !   Festal  Dav. 


*3 


O  Sons  and  Daughters. 


The  World  Itself  Keeps  Easter-Day. 


1.  Alleluia!  Alleluia  I  Alleluia! 
O  sons  and  daughters,  let  us  sing! 

The  King  of  heaven,  the  glorious  King, 
O'er  death  to-day  rose  triumphing. 

Alleluia! 

2.  That  Sunday  morn,  at  break  of  day, 
The  faithful  women  went  their  way 
To  seek  the  tomb  where  Jesus  lay. 

Alleluia ! 

3.  An  Angel  clad  in  white  they  see, 
Who  sat  and  spake  unto  the  three, 
"  Your  Lord  hath  gone  to  Galilee." 

Alleluia ! 

4.  That  night  the  Apostles  met  in  fear; 
Amidst  them  came  their  Lord  most  dear, 
And  said,  "  My  peace  be  on  all  here." 

Alleluia ! 

5.  When  Didymus  the  tidings  heard, 
He  doubted  if  it  were  the  Lobd, 
Until  He  came  and  spake  this  word : 

Alleluia  I 

6.  "  My  pierced  Side,  O  Thomas,  see : 
My  Hands,  My  Feet,  I  show  to  thee ; 
Nor  faithless,  but  belieTing  be." 

Alleluia  1 

7.  No  longer  Thomas  then  denied : 
He  saw  the  Feet,  the  Hands,  the  Side ; 
"  Thou  art  my  Lord  and  God,"  he  cried. 

Alleluia! 

8.  How  blest  are  they  who  have  not  seeu, 
And  yet  whose  faith  hath  constant  been , 
For  they  Eternal  Life  shall  win. 

Alleluia  1 

9.  On  this  most  Holy  Day  of  Days, 
To  God  your  hearts  and  voices  raise 
In  laud,  and  jubilee,  and  praise. 

Alleluia  i 


Christ  the  Lord  is  Risen  Again. 


1.  Christ  the  Lord  is  risen  again ; 
Christ  hath  broken  every  chain ; 
Hark,  angelic  Toices  cry, 
Singing  evermore  on  high 

Alleluia  1 

2.  He  Who  gave  for  us  His  Life, 
Who  for  us  endured  the  strife, 
Is  our  Paschal  Lamb  to-day ; 
We  too  sing  for  joy,  and  say 

Alleluia  I 

3.  He  Who  bore  all  pain  and  loss 
Comfortless  upon  the  Cross, 
Lives  in  glory  now  on  high, 
Pleads  for  us  and  hears  our  cry  ; 

Alleluia! 

4.  He  Who  slumbered  in  the  grave 
Is  exalted  now  to  save ; 

Now  through  Christendom  it  rings 
That  the  Lamb  is  King  of  king. 

Alleluia  1 

6.  Now  He  bids  us  tell  abroad 
How  the  lost  may  be  restored, 
How  the  penitent  forgiven. 
How  we  too  may  enter  heaTen. 

Alleluia! 

6.  Thou,  our  Paschal  Lamb  indeed, 
Christ,  Thy  ransomed  people  feed  ; 
Take  our  sins  and  guilt  away: 
Let  us  sing  by  night  and  day 

Alleluia  < 


1.  The  world  itself  keeps  Easter-Day, 

And  Kapler  .birds  are  singing, 
And  Easter  flowers  are  blooming  gay, 
And  Easter  buds  are  springing: 
Alleluia!  Alleluia! 
The  Lord  of  all  things  lives  anew, 
And  all  His  works  are  rising  too ; 
Alleluia!  Alleluia! 


2.  There  stood  three  Marys  by  the  tomb, 

On  Easter  morning  eirly, 

When  day  had  scarcely  chased  the  gloom, 

And  dew  was  white  and  pearly  : 

Alleluia!  Alleluia  I 

With  loving,  but  with  erring  mind, 

They  came  the  Prince  of  Life  to  find  : 

Alleluia!  Alleluia! 


3.  But  earlier  still  the  Angel  sped, 

His  news  of  comfort  giving : 
Ana  "  Why  "  said  he  "  among  the  dead 
Thus  seek  ye  for  the  living?" 
Alleluia!  Alleluia! 
"  Ge  tell  th<»m  all,  and  make  them  blest : 
Tell  Peter  first,  and  then  the  rest." 
Alleluia!  Alleluia! 


4.  But  one,  and  one  alone,  remained, 
With  love  that  could  not  vary, 

And  thus  a  joy  post  joy  she  gained, 
The  sometime  sinner  Mary : 

Alleluia  I  Alleluia! 
The  first  the  dear,  dear  form  to  see 
Of  Him  that  hung  upon  the  Tree ! 

Alleluia !  Alleluia  I 

5.  The  Church  is  keeping  Easter- Day, 
And  Easter  hymns  are  sounding, 

And  Easter  flowers  aro  blooming  gay, 
The  Altar  Throne  surrounding; 

Alleluia!  Alleluia! 
The  Lord  hath  risen,  as  all  things  tell, 
Good  Christians,  see  ye  rise  as  well : 

Alleluia!  Alleluia!     Amen. 


Come,  Ye  Faithful. 


1.  Come,  ye  faithful,  raise  the  strain 
Of  triumphant  gladness; 

God  hath  brought  His  Israel 

Into  joy  from  sadness ; 
Loosed  from  Pharaoh's  bitter  yoke 

Jacob's  sons  and  daughters ; 
Led  them  with  unmoistened  foot 

Through  the  Bed  Sea  waters. 

2.  'Tis  the  Spring  of  souls  to-day  ; 
Christ  hath  burst  His  prison ; 

And  from  three  days'  sleep  in  death 

As  a  sun  hath  risen  ; 
All  the  winter  of  our  sins, 

Long  and  dark,  is  flying 
From  His  Light,  to  Whom  we  give 

Laud  and  praise  undying. 

3.  Now  the  Queen  of  Seasons,  bright 
With  the  day  of  splendour, 

With  the  royal  Feast  of  Feasts, 

Comes  in  joy  to  render ; 
Comes  to  glad  Jerusalem, 

Who  with  true  affection 
Welcomes  in  unwearied  strains 

Jesus'  Besurrection. 


4.  Alleluia  now  we  cry 

To  our  King  Immortal, 
Who  triumphant  burst  the  bars 

Of  the  tomb's  dark  portal ; 
Alleluia,  with  the  Son 

God  the  Father  praising  ; 
Alleluia  yet  again 

To  the  Spirit  raising.    Amen. 


14 


jex.itivlixs  3ro:K  -<&.XjI_.  s-A-iibrrrs'. 


The  Saints  of  GOD !  their  conflict  past, 

And  life's  long  battle  won  at  last, 

No  more  they  need  the  shield  or  sword, 

They  cast  them  down  before  their  Lord : 

0  happy  Saints !  forever  blest, 

At  Jesus'  feet  how  safe  your  rest ! 

The  Saints  of  GOD  !  their  wanderings  done, 

No  more  their  weary  course  they  run. 

No  more  they  faint,  no  more  they  fail, 

No  foes  oppress,  no  fears  appall. 

O  happy  Saints !  forever  blest, 

In  that  dear  home  how  sweet  your  rest ! 

The  Saints  of  God  !  life's  voyage  o'er, 
Safe  landed  on  that  blissful  shore, 
No  stormy  tempests  now  they  dread, 
No  roaring  billows  lift  their  head: 
O  happy  Saints  !  forever  blest, 
In  that  calm  haven  of  your  rest ! 

The  Saints  of  GOD !  their  vigils  keep 
While  yet  their  mortal  bodies  sleep, 
Till,  from  the  dust,  they  too  shall  rise, 
And  soar  triumphant  to  the  skies : 
O  happy  Saints !  rejoice  and  sing ; 
He  quickly  comes,  your  Lord  and  King. 

O  GOD  of  Saints !  to  Thee  we  cry  ; 
O  Saviour  plead  for  us  on  high  ; 
O  Holy  Ghost,  our  Guide  and  Friend, 
Grant  us  Thy  grace  till  life  shall  end : 
That  with  All  Saints,  our  rest  may  be 
In  that  bright  Paradise  with  Thee. 


For  all  the  Saints,  who  from  their  labours  rest, 
Who  Thee  by  faith  before  the  world  confess'd, 
Thy  Name,  O  Jesu,  be  for  ever  bless' d. 

Alleluia. 
Thou  wast  their  Rock,  their  Fortress,  and 

their  Might ; 
Thou,  Lord,  their  Captain  in  the  well-fought 

.  fight; 
Thou,  in  the  darkness  drear,  the  Light  of 

light.  Alleluia. 

O  may  Thy  soldiers,  faithful,  true,  aud  bold, 
Fight  as  the  Saints  who  nobly  fought  of  old, 
And  win,  with  them,  the  victor's  crown  of 

gold.  Alleluia. 

O  blest  communion,  fellowship  divine  I 
We  feebly  struggle,  they  in  glory  shine; 
Yet  all  are  one  in  Thee,  for  all  are  Thine. 

Alleluia. 
And  when  the  strife  is  fierce,  the  warfare  long, 
Steals  on  the  ear  the  distant  triumph-song, 
And  hearts  are  brave  again,  and  arms  are 
strong. 

Alleluia. 
The  golden  evening  brightens  in   the  west ; 
Soon,  soon  to  faithful  warriors  comes  the  rest ; 
Sweet  is  the  calm  of  Paradise  the  bless'd 

Alleluia. 
But  lo !  there  breaks  a  yet  more  glorious  day  ; 
The  Saints  triumphant  rise  in  bright  array, 
The  King  of  Glory  passes  on  His  way. 

Alleluia. 
From    earth's    wide  bounds,   from   ocean's 

farthest  coast, 
Through  gates  of  pearl  streams  in  the  count- 
less host, 
Singing  to  Father,  Son,  and  Holy  Ghost, 

Alleluia. 


Hark  !  the  sound  of  holy  voices 

Chanting,  o'er  the  crystal  sea, 
Alleluia,  Alleluia, 

Alleluia,  Lord,  to  Thee: 
Multitude,  which  none  can  number, 

Like  the  stars  in  glory  stands, 
Clothed  in  white  apparel,  holding 

Palms  of  victory  in  their  hands. 

Patriarch,  and  holy    Prophet, 

Who  prepared  the  way  of  Christ, 
King,  Apostle,  Saint,  Confessor, 

Martyr,  and  Evangelist, 
Saintly  Maiden,  Godly  Matron, 

Widows  who  have  watched  to  prayer, 
Joined  in  holy  concert,  singing 

To  the  Lord  of  all,  are  there. 
They  have  come  from  tribulation, 

And  have  wash'd  their  robes  in  blood, 
Wash'd  them  in  the  blood  of  Jesus; 

Tried  they  were,  and  firm  they  stood  ; 
Mock'd,  imprison' d,  stoned,  tormented, 

Sawn  asunder,  slain  with  sword. 
They  have  conquer'd    death  and  Satan 

By  the  might  of  Christ  the  Lord. 
Marching  with  Thy  Cross  their  banner, 

They  have  triumph' d,  following 
Thee,  the  Captain  of  salvation, 

Thee,  their  Saviour  and  their  King ; 
Gladly,  Lord,  with  Thee  they  suffer'd. 

Gladly,  Lord,  with  Thee  they  died  ■ 
And  by  death  to  life  immortal 

They  were  born  and  glorified. 
Now  they  reign  in  heavenly  glory, 

Now  they  walk  in  golden  light, 
Now  they  drink,  as  from  a  river, 

Holy  bliss  and  infinite : 
Love  and  peace  they  taste  for  ever, 

And  all  truth  and  knowledge  see 
In  the  beatific  vision 

Of  the  blessed  Trinity. 


O  Paradise !  O  Paradise  ! 

WTho  doth  not  crave  for  rest  ? 
Who  would  not  seek  the  happy  land 
W7here  they  that  loved  are  blest. 
Cho. — Where  loyal  hearts  and  true 
Stand  ever  in  the  light, 
All  rapture  through  and  through, 
In  God's  most  holy  sight. 
O  Paradise,  O  Paradise, 

The  world  is  growing  eld ; 
Who  would  not  be  at  rest  and  free 
WThere  love  is  never  cold  ? 

0  Paradise,  O  Paradise, 

'  T  is  weary  waiting  here ; 

1  long  to  be  where  Jesus  is, 

To  feel,  to  see  Him  near ; 

0  Paradise,  O  Paradise, 
I  want  to  sin  no  more, 

1  want  to  be  as  pure  on  earth 
As  on  thy  spotless  shore  ; 

O  Paradise,  O  Paradise, 

I  greatly  long  to  see 
The  special  place  my  dearest  Lord 

In  love   prepares  for  me. 
Lord  Jesus,  King  of  Paradise, 

O  keep  me  in  Thy  love, 
And  guide  me  to  that  happy  land 

Of  perfect  rest  above. 


*5 


STORY    OP    THE    CROSS. 


7. —  The  Question. 

IN  His  own  raiment  clad — 
With  His  Blood  dyed  \ 
Women  walk  sorrowing 
By  His  side. 

Heavy  that  Cross  to  Him, — 

Weary  the  weight  : 
One  who  will  help  Him  waits- 
At  the  gate. 

See  !  they  are  travelling 

On  the  same  road 
Simon  is  sharing  with 

Him  the  load. 

Oh  !  whither  wandering 

Bear  they  that  Tree  ? 
He  who  first  carries  it — 
Who  is  He  ? 

II.  —  The  An swer. 

Follow  to  Calvary — 

Tread  where  He  trod— 
He  who  forever  was 

Son  of  God. 

You  who  would  love  Him,  stand  : 

Gaze  at  His  Face  ; 
Tarry  awhile  on  your 

Earthly  race. 

As  the  swift  moments  fly 

Through  the  blest  week, 
Read  the  great  story  the 

Cross  will  teach. 

Is  there  no  beauty  to 

"  You  who  pass  by  " 
In  that  lone«figure,  which  ' 
Marks  the  sky  ? 

III. —  TJie  Story  oj  the  Cross. 

On  the  Cross  lifted  up 

Thy  Face  I  scan — 
Bearing  that  Cross  for  me, 
Son  of  Man. 

Thorns  form  Thy  diadem, 

Rough  wood  Thy  throne  ; 
For  me  Thy  Blood  is  shed — 
Me  alone. 

No  pillow  under  Thee 
To  re*t  Thy  Head- 
Only  the  splintered  Cross 
Is  Thy  bed. 

Nails  pierce  Thy  Hands  and  Feet, 

Thy  Side  the  spear  ; 
No  voice  is  nigh  to  say 

Help  is  near. 

Shadows  of  midnight  fall 

Though  it  is  day  ; 
Thy  friends  and  kinsfolk  stand 
Far  away. 


Loud  is  Thy  bitter  cry  ; 

Sunk  on  Thy  Breast 
Hangeth  Thy  bleeding  Heao 
Without  rest. 

Loud  scoffs  the  dying  thief, 

Who  mocks  at  Thee  ; 
Can  it,  my  Saviour,  be, 
All  for  me  ? 

Gazing  afar  from  Thee, 

Silent  and  lone, 
Stand  those  few  weepers  Thor 
Call'st  Thine  own 

I  see  Thy  title,  Lord, 

Inscribed  above — 
"Jesus  of  Nazareth," 

King  of  Love. 

What,  O  my  Saviour, 

Here  didst  Thou  see, 
Which  made  Thee  suffer  and 
Die  for  me  ? 

IV. —  The  Appeal  from  the  Cross, 

Child  of  my  grief  and  pain, — 

Watched  by  my  love, — 
I  came  to  call  thee  to 

Realms  above. 

I  saw  Thee  wandering 

Far  off  from  Me  ; 
In  love  I  seek  for  thee — 
Do  not  flee. 

For  thee  My  Blood  I  shed — 

For  thee  alone  ; 
I  came  to  purchase  thee 

For  Mine  own. 

Weep  not  for  my  grief, 

Child  of  My  love; 
Strive  to  be  with  Me  in 

Heaven  above. 

V. — Our  Cry  to  Jesus. 

Oh  !  I  will  follow  Thee, 

Star  of  my  soul, 
Thro'  the  deep  shades  of  life 
To  the  goal. 

Yes,  let  Thy  Cross  be  borne 

Each  day  by  me  ; 
Mind  not  how  heavy,  if 

But  with  Thee, 

Lord,  if  Thou  only  wilt 
Make  me  Thine  own, 
Give  no  companion,  save 
Thee  alone. 

Grant  thro'  each  day  of  life 

To  stand  by  Thee  : 
With  Thee,  when  morning  breaks, 
Ever  to  be. 


GUILD  rHUM/NS. 


See  the  Conqueror  mounts  in  triumph, 

See  the  King  in  royal  state, 
Riding  on  the  clouds  His  chariot 

To  His  heavenly  palace  gate ; 
Hush !  the  choirs  of  angel  voices 

Joyful  Alleluias  wing, 
And  the  portals  high  are  lifted, 

To  receive  their  Heavenly  King. 

Now  our  heavenly  Aaron  enters 

With  His  Blood  within  the  veil : 
Joshua  now  is  come  to  Canaan, 

And  the  kings  before  Him  quail. 
Now  He  plants  the  tribes  of  Israel 

In  their  promised  resting-place ; 
Now  our  great  Elijah  offers 

Double  portion  of  His  grace. 
• 
He  has  raised  our  human  nature 

On  the  clouds  to  God's  Right  Hand ; 
There  we  sit  in  heavenly  places, 

There  with  Him  in  glory  stand ; 
Jesus  reigns,  adored  by  angels ; 

Man  with  God  is  on  the  Throne ; 
Mighty  Lord,  in  Thine  Ascension 

We  by  faith  behold  our  own. 


We  are  Soldiers  of  the  Cross, 

Battling  for  the  right ; 
We  are  marching  on  to  war, 

With  shield  and  buckler  bright ; 
We  are  children  of  a  King, 

Who  sits  enthroned  on  high ; 
He  is  strong,  and  we  shall  win, 

If  on  Him  we  rely. 

Cho. — As  we  march  ring  out  the  song ; 
Lift  the  Cross  on  high ; 
Blow  the  trumpet  loud  and  long, 
And  shout  the  battle  cry. 

We  are  Soldiers  of  the  Cross ; 

By  it  we  are  led ; 
It  is  gleaming  with  the  Blood 

That  Christ  our  Lord  hath  shed. 
He  so  loved  us  that  He  died 

To  take  our  sins  away ; 
It  is  little  we  can  do 

This  debt  of  love  to  pay. 

We  are  Soldiers  of  the  Cross, 

Faithful,  valiant,  true, 
Doing  with  our  strength  and  might 

What'er  we  find  to  do ; 
Never  yielding  unto  sin, 

Though  foes  encamp  around, 
Using  prayer,  a  weapon  strong, 

To  crush  them  to  the  ground. 


We  are  Soldiers  of  the  Cross, 

Let  us  ever  be 
Worthy  of  the  Name  we  bear, 

Till  death  shall  set  us  free ; 
Then  forever  we  will  give 

All  praise,  O  God,  to  Thee ; 
Father,  Son,  and  Holy  Ghost, 

The  Blessed  Trinity. 


Angel  voices  ever  singing 

Round  Thy  throne  of  light, 
Angel  harps  forever  ringing, 

Rest  not  day  nor  night ; 
Thousands  only  live  to  bless  Thee, 

And  confess  Thee,  Lord  of  might. 

Thou  Who  art  beyond  the  farthest 

Mental  eye  can  scan, 
Can  it  be  that  Thou  regardest 

Songs  of  sinful  man  ? 
Can  we  feel  that  Thou  art  near  us 

And  wilt  hear  us  ?     Yea,  we  can. 

Yea,  we  know  Thy  love  rejoices 

O'er  each  work  of  Thine ! 
Thou  didst  ears  and  hands  and  voices 

For  Thy  praise  combine ! 
Craftsman's  art  and  music's  measure 

For  Thy  pleasure,  didst  design. 

Here,  Great  God,  to-day  we  offer 

Of  Thine  own  to  Thee : 
And  for  Thine  acceptance  proffer 

All  unworthily, 
Hearts  and  minds,  and  hands  and  voices, 

In  our  choicest  melody. 


Through  the  night  of  doubt  and  sorrow 
Onward  goes  the  pilgrim  band, 

Singing  songs  of  expectation, 
Marching  to  the  promised  land. 

One  the  light  of  God's  own  Presence 
Oer  the  ransomed  people  shed, 

Chasing  far  the  gloom  and  terror, 
Brightening  all  the  path  we  tread. 

One  the  gladness  of  rejoicing 

On  the  far  eternal  shore, 
Where  the  One  Almighty  Father 

Reigns  in  love  for  evermore. 

Onward  therefore,  pilgrim  brothers, 
Onward  with  the  Cross  our  aid ! 

Bear  its  shame,  and  fight  its  battle, 
Till  we  rest  beneath  its  shade. 

Soon  shall  come  the  great  awaking, 
Soon  the  rending  of  the  tomb, 

Then  the  scattering  of  all  shadows, 
And  the  end  of  toil  and  gloom. 


17 


Daily,  daily  sing  the  praises, 

Of  the  City  God  hath  made; 
In  the  beauteous  fields  of  Eden 

Its  foundation  stones  are  laid. 
Cho.  —Oh,  that  I  might  tear  the  angels 

Singing  o'er  the  Crystal  Sea, 
And  amidst  the  fields  of  Eden, 

Find  a  home  prepared  for  me. 

All  the  walls  of  that  Dear  City 
Are  of  bright  and  burnished  gold; 

It  is  matchless  in  its  beauty, 
And  its  treasures  are  untold, 

There  are  sounds  of  many  voices 
In  the  golden  streets  above, 

Filling  all  the  air  with  gladness, 
Blended  in  eternal  love. 

In  those  quiet  resting  places, 

Midst  the  pastures  green  and  fair, 

Jesus  gathers  in  the  homeless, 

And  He  dwells  among  them  there. 

Can  we  see  the  happy  faces 
Of  the  dear  ones  gone  before  ? 

They  are  ready  now  to  greet  us 
When  we  gain  that  blessed  shore. 

Then  the  pearly  gates  unfolding, 
Never  shall  be  closed  again, 

We  shall  see  within  the  City 

Jesus,  'mid  His  white-robed  train. 

Oh,  I  would  my  ears  were  open 
Here  to  catch  that  happy  strain  I 

Oh,  I  would*  my  eyes  some  vision 
Of  that  Eden  could  attain. 


Rejoice,  ye  pure  in  heart ; 

Rejoice,  give  thanks  and  sing; 
Your  festal  banner  wave  on  high, 

The  Cross  of  Christ  your  King. 
Cho. — Rejoice,  rejoice, 

Rejoice,  give  thanks  and  sing. 

Bright  youth  and  snow-crowned  age, 
Strong  men  and  maidens  meek, 

Raise  high  your  free  exulting  song, 
God's  wondrous  praises  speak. 

With  all  the  angel  choirs, 
With  all  the  saints  on  earth, 

Pour  out  the  strains  of  joy  and  bliss, 
True  rapture,  noblest  mirth. 

With  voice  as  full  and  strong 

As  ocean's  surging  praise, 
Send  forth  the  hymns  our  fathers  loved, 

The  psalms  of  ancient  days. 

Still  lift  your  standard  high, 

Still  march  in  firm  array, 
As  warriors,  through  the  darkness  toil 

Till  dawns  the  golden  day. 

• 

At  last  the  march  shall  end, 

The  wearied  ones  shall  rest, 
The  pilgrims  find  their  Father's  house, 

Jerusalem  the  blest. 


Then  on,  ye  pure  in  heart, 
Rejoice,  give  thanks"  and  sing ; 

Your  festal  banner  wave  on  high, 
The  Cross  of  Christ  your  King. 


Forth  to  the  fight,  ye  ransom' d, 
Mighty  in  Gon's  own  might, 
Stemming  the  tide  of  battle, 
Routing  the  hosts  of  night. 

Cho. — Lift  ye  the  blood-red  banner, 
Wield  ye  the  victor's  sword, 
Raise  ye  the  Christian's  war-cry- 
The  Cross  of  Christ  the  Lohd. 

Fear  not  the  din  of  battle, 
Follow  where  He  has  trod, 
Perfecting  strength  in  weakness, 
Jesus,  Incarnate  God. 

Angels  around  us  hover, 
Succour  in  time  of  need, 
Ever  at  hand  to  strengthen 
Guardians  thev  indeed. 

Arm  ye  against  the  battle, 
Watch  ye  and  fast  and  pray, 
Peace  shall  succeed  to  warfare, 
Night  shall  be  changed  to  day. 

Fight  for  the  Lord  is  o'er  you, 
Fight  for  He  bids  you  fight, 
There  where  the  fray  is  thickest 
Close  with  the  hosts  of  night. 


8 

Come  ye  faithful,  raise  the  anthem, 
Cleave  the  skies  with  shouts  of  praise: 

Sing  to  Him  who  found  the  ransom, 
Ancient  of  eternaj  days. 

God  of  God,  the  Word  Incarnate, 
Whom  the  heaven  of  heaven  obeys. 

Bring  your  harps,  and  bring  your  incense  ; 

Sweep  the  string  and  pour  the  lay  : 
Let  the  earth  proclaim  His  wonders, 

King  of  that  celestiaKlay  ; 
He  the  Lamb  once  slain  is  worthy 

Who  was  dead  and  lives  for  aye. 

Hungry  souls  that  faint  and  languish 
By  His  bounteous  hand  are  fed  ; 

Yea,  He  gives  them  food  immortal, 
Gives  Himself  the  Living  Bread  ; 

(Jives  the  Chalice  of  His  Passion 
Rich  with  Blood  on  Calvary  shed. 

Trust  Him  then,  ye  fearful  pilgrims, 
Who  shall  pluck  you  from  His  hand? 

Pledged  He  stands  for  their  salvation, 
Who  are  fighting  for  His  Land  : 

O  that  we,  amidst  His  true  ones, 

Round  His  Throne  one  day  may  stand. 


9 

Ten  thousand  times  ten  thousand, 

In  sparkling  raiment  bright, 
The  armies  of  the  ransomed  Saints 

Throng  up  the  steeps  of  light : 
'Tis  finished !  all  is  finished, 

Their  fight  with  death  and  sin ; 
Fling  open  wide  the  golden  gates, 

And  let  the  victors  in. 

What  rush  of  Alleluias 

Fills  all  the  earth  and  sky ! 
What  ringing  of  a  thousand  harps 

Bespeaks  the  triumph  nigh ! 
O  day,  for  which  creation 

And  all  its  tribes  were  made ! 
O  joy,  for  all  its  former  woes 

A  thousand-fold  repaid ! 

Oh,  then  what  raptured  greetings 

On  Canaan's  happy  shore, 
What  knitting  severed  friendships  up, 

Where  partings  are  no  more  ! 
Then  eyes  with  joy  shall  sparkle 

That  brimmed  with  tears  of  late; 
Orphans  no  longer  fatherless, 

Nor  widows  desolate. 

Bring  near  Thy  great  salvation, 

Thou  Lamb  for  sinners  slain, 
Fill  up  the  roll  of  Thine  elect, 

Then  take  Thy  power  and  reign  : 
Appear,  Desire  of  nations, 

Thine  exiles  long  for  home ; 
Show  in  the  heavens  Thy  promised  sign  ; 

Thou  Prince  and  Saviour  come. 


10 

Blessed  feasts  of  blessed  Martyrs 

Holy  days  of  holy  men, 
With  affection's  recollections 

Greet  we  your  return  again. 
Worthy  deeds  they  wrought  and  wonders, 

Worthy  of  the  Name  they  bore  ; 
We  with  meetest  praise  and  sweetest 

Honor  them  for  evermore. 

Faith  prevailing,  hope  unfailing, 

Jesus,  loved  with  single  heart — 
Thus  they  glorious  and  victorious 

Bravely  bore  the  Martyr's  part. 
Racked  with  torture,  haled  to  slaughter, 

Fire,  and  axe,  and  murderous  sword, 
Chains  and  prison,  foe's  derision 

They  endured  for  Christ  the  Lord. 

So  they  passed  through  pain  and  sorrow, 

Till  they  sank  in  death  to  rest  ; 
Earth's  rejected,  God's  elected, 

Gained  a  portion  with  the  blest. 
By  contempt  of  worldly  pleasures, 

And  by  deeds  of  valour  done, 
They  have  reached  the  land  of  angels 

And  with  them  are  knit  in  one. 

Made  co-heirs  with  Christ  in  glory, 

His  celestial  bliss  they  share  : 
May  they  now  before  Him  bending 

Help  us  onward  by  their  prayer; 
That,  this  weary  life  completed, 

And  its  fleeting  trials  past, 
We  may  win  eternal  glory 

In  our  Father's  home" at  last. 


11 

Gathered  from  many  a  home, 

As  sisters  here  we  meet ; 
With  loving  words  we  come, 

Each  friendly  heart  to  greet : 
Let  kindly  deeds  the  token  bear, 
That  we  our  mutual  burdens  share. 

Self  must  set  aside 

While  we  for  others  live ; 
Never  a  thought  of  pride, 

Or  envy,  as  we  give 
Unselfish  love  our  earnest  care, 
And  one  another's  burdens  bear. 

If  pain  and  sorrow  throw 
Their  shadows  o'er  our  band, 

Or  joy  and  gladness  flow 

From  our  dear  Father's  hand, 

The  clouds  and  sunshine  we  will  share 

And  one  another's  burdens  bear. 

Now  let  us  sing  our  praise 
To  Him  Who  gives  us  all : 

And  pray  that  from  His  ways 
Not  one  of  us  may  fall. 

As  we  His  love  and  mercy  share, 

We  will  each  other's  burdens  bear. 


12 

Blest  are  the  pure  in  heart, 
For  they  shall  see  our  God  ; 

The  secret  of  the  Lord  is  theirs, 
Their  soul  is  Christ's  abode. 

The  Lord  Who  left  the  Heavens, 
Our  life  and  peace  to  bring, 

To  dwell  in  lowliness  with  men, 
Their  Pattern  and  their  King, 

He  to  the  lowly  soul 

Doth  still  Himself  impart : 

And  for  His  dwelling  and  His  throne, 
Chooseth  the  pure  in  heart. 

Lord,  we  Thy  presence  seek — 

May  ours  this  blessing  be : 
Give  us  a  pure  and  lowly  heart, 

A  temple  meet  for  Thee. 

13 

True  friends  help  each  other, 

Gladly  give  and  take  ; 
Bear  with  one  another 

For  sweet  friendship's  sake. 

E'en  when  parted,  always 

Love  each  other  still : 
Both  in  joy  and  sorrow, 

Sharing  good  and  ill. 

Onward  in  life's  journey, 

Clasping  hand  in  hand, 
Thus  they  seek  together 

Friendship's  native  land. 

Happy  home,  where  Jesus, 

Best  and  truest  Friend, 
Waits  for  Christian  pilgrims 

At  their  journey's  end. 


19 


14 

Brothers,  let  113  work  for  Jesus, 

To  our  homes  and  task  again 
(So  with  brave  hearts  back  to  duty, 

Face  the  peril,  bear  the  pain. 
JESUS  labored  at  his  calling, 

JESOS  toiled  for  truth  and  right, 
Yield  we  not  to  sloth  enthralling, 

(iive  not  way  to  error's  might. 

Brothers,  let  us  pray  to  Jests  ; 

How  for  us  on  earth  He  prayed 
In  the  moonlight  on  the  mountain, 

Neath  the  rustling  olive's  shade 
When  we  rise  up  in  the  dawning, 

Ere  at  work  we  take  our  place, 
Pray,  as  He  prayed  in  the  morning, 

"In  a  solitary  place." 

Brothers,  let  us  live  like  Jesus, 

•    Generous-hearted,  brave  and  pure; 

And,  though  Satan  tempt  us  sorely, 

By  His  Grace  we  shall  endure. 
Loyal  be  to  wife  and  mother, 

Gentle,  patient,  just  and  true; 
Do  the  kind  deeds  to  another 

We  would  have  another  do. 

Brothers,  let  us  go  to  Jesus — 

In  our  sorrow,  shame  and  loss, 
He  is  nearest,  we  are  dearest, 

When  we  bravely  bear  the  Cross. 
Go  to  Him  who  died  to  save  us 

And  is  still  the  sinner's  friend, 
And  the  great  love  which  forgave  us, 

Will  forgive  us  to  the  end. 

Brothers,  let  us  live  for  Jesus, 

Be  our  work  our  worship  too ; 
In  His  Name,  and  to  His  Glory 

Do  whate'er  we  find  to  do. 
Till  this  night  of  sin  and  sorrow 

Be  forever  overpast, 
And  we  see  the  golden  morrow, 

Home  with  Jesus,  home  at  last. 

15 

Thy  kingdom  come,  O  God, 
Thy  reign,  O  Christ,  begin ; 

Break  with  Thine  iron  rod 
The  tyrannies  of  sin. 

Where  is  Thy  rule  of  peace, 
And  purity,  and  love  ? 

When  shall  all  hatred  cease, 
As  in  the  realms  above  ? 

When  comes  the  promised  time 
That  war  shall  be  no  more, 

Oppression,  lust,  and  crime 
Shall  flee  Thy  face  before? 

We  pray  Thee,  Lord,  arise, 
And  come  in  Thy  great  might ; 

Revive  our  longing  eyes, 

Which  languish  for  Thy  sight. 

Men  scorn  Thy  sacred  Name, 
And  wolves  devour  Thy  fold ; 

By  many  deeds  of  shame 

We  learn  that  love  grows  cold. 

O'er  heathen  lands  afar 

Thick  darkness  broodeth  yet; 

Arise,  O  morning  Star, 
Arise,  and  never  set. 


16 

I  believe  in  God  the  Father, 

Maker  of  the  earth  and  sky  ; 
And  His  only  Son,  Christ  Jesus, 

Who  came  hither  from  on  high. 
Made  true  Man,  by  Goo  the  Spirit, 

He  was  born  of  Mary  pure ; 
Suffered  under  Pontius  Pilate, 

All  the  ills  of  man  to  cure. 

Crucified  and  dead  and  buried, 

Down  to  hell  He  took  His  way  ; 
But  He  rose  again  with  power, 

On  the  morn  of  Easter  Day. 
Now,  gone  up  once  more  to  Heaven, 

Sits  He  at  His  Father's  Right, 
Till,  to  judge  the  dead  and  living, 

He  shall  come  in  glory  bright. 

I  believe  in  God  the  Spirit, 

In  one  Church  below,  above, 
Joining  all  the  Saints  together 

In  one  fellowship  of  love. 
I  believe  in  God's  forgiveness, 

I  believe  my  flesh  shall  rise, 
And  I  look  for  life  unending, 

In  my  home  beyond  the  skies. 


n 

O  Lamb  of  God  most  lowly  ! 

All  free  from  spot  and  stain, 
O  help  us  now  to  serve  Thee 

And  sing  Thy  praise  again. 

O  Lamb  of  God  most  holy ! 

So  great  and  yet  so  meek  ; 
May  we  when  pride  allures  us, 

Thy  lowly  spirit  seek. 

O  Lamb  of  God  most  gentle  ! 

So  kind  and  good  and  true ; 
May  we  when  passion  tempts  us 

Thy  gentleness  pursue. 

O  Lamb  of  God  most  lovely ! 

To  Thee  our  faith  would  flee ; 
Reveal  to  us  Thy  beauty, 

And  win  our  hearts  to  Thee. 


18 

Jesus,  meek  and  gentle. 

Son  of  God  Most  High, 
Pitying,  loving  Saviour, 

Hear  Thy  children's  cry. 

Pardon  our  offences, 

Loose  our  captive  chains. 

Break  down  every  idol 
Which  our  soul  detains. 

Give  us  holy  freedom, 
Fill  our  hearts  with  love ; 

Draw  us,  holy  Jesus, 
To  the  realms  above. 

Lead  us  on  our  journey, 
Be  Thyself  the  Way 

Through  terrestrial  darkness 
To  celestial  day. 

Jesus,  meek  and  gentle, 
Son  of  God  Most  High, 

Pitying,  loving  Saviour, 
Hear  Thy  children's  cry. 


20 


19 

Brother,  now  thy  toils  are  o'er, 
Fought  the  battle,  won  the  crown, 

On  life's  rough  and  barren  shore 
Thou  hast  laid  thy  burden  down : 

Oho. — Grant  him,  Lord,  eternal  rest 
With  the  spirits  of  the  blest. 

Through  death's  valley,  dim  and  dark, 
Jesus  guide  thee  in  the  gloom. 

Show  thee  where  His  footprints  mark 
Tracks  of  glory  through  the  tomb. 

Angels  bear  thee  to  the  land 
Where  the  towers  of  Sion  rise, 

Safely  lead  thee  by  the  hand 
To  the  fields  of  Paradise. 

White-robed  at  the  golden  gate 

Of  the  New  Jerusalem, 
May  the  host  of  martyrs  wait, 

Give  thee  part  and  lot  with  them. 

Choirs  of  Angels  over  us, 

Bear  Christ's  weak  and  trembling  lamb, 
Give  thee  peace  with  Lazarus 

In  the  breast  of  Abraham. 

Rest  in  peace — the  gates  of  hell 
Touch  thee  not  till  He  shall  come 

For  the  souls  He  loves  so  well, 

Dear  Lord  of  the  Heavenly  Home. 

Earth  to  earth,  and  dust  to  dust, 

Clay  we  give  to  kindred  clay ; 
In  the  sure  and  certain  trust 

Of  the  Resurrection  Day. 

20 

Now  the  laborer's  task  is  o'er; 
Now  the  battle-day  is  past ; 
Now  upon  the  farther  shore 
Lands  the  voyager  at  last. 

Father,  in  Thy  gracious  keeping, 
Leave  we  now  Thy  servant  sleeping. 

There  the  tears  of  earth  are  dried ; 
There  its  hidden  things  are  clear; 
There  the  work  of  life  is  tried 
By  a  juster  Judge  than  here. 

Father,  in  Thy  gracious  keeping, 
Leave  we  now  Thy  servant  sleeping. 

There  the  sinful  souls  that  turn 
To  the  Cross  their  dying  eyes, 
All  the  love  of  Christ  shall  learn 
At  His  feet  in  Paradise. 
Father,  in  Thy  gracious  keeping, 
Leave  we  now  Thy  servant  sleeping. 

There  no  more  the  powers  of  hell 
Can  prevail  to  mar  their  peace, 
Christ  the  Lord  shall  guard  them  well, 
He  Who  died  for  our  release. 

Father,  in  Thy  gracious  keeping, 
Leave  we  now  Thy  servant  sleeping. 

Earth  to  earth  and  dust  to  dust, 
Calmly  now  the  words  we  say, 
Leaving  him  to  sleep  in  tmst 
Till  the  Resurrection  Day. 

Father,  in  Thy  gracious  keeping, 
Leave  we  now  Thy  servant  sleeping. 


521 

I  was  wandering  and  weary, 

When  my  Saviour  came  unto  me; 
For  the  ways  of  sin  grew  dreary, 

And  the  world  had  ceased  to  woo  me 
And  I  thought  I  heard  Him  say, 
As  He  came  along  His  way, 
"O  silly  souls,  come  near  Me ! 
"My  sheep  should  never  fear  Me, 
"I  am  the  Shepherd  true." 

At  first  I  would  not  hearken, 

But  put  off  till  to-morrow ; 
But  life  began  to  darken, 

And  I  was  sick  with  sorrow : 
And  I  thought  I  heard  Him  say, 

As  He  came  along  His  way, 
"O  silly  souls,  &c" 

At  last  I  stopped  to  listen, 

His  voice  could  ne'er  deceive  me; 

I  saw  His  kind  eyes  glisten, 
So  anxious  to  relieve  me : 

And  I  thought  I  heard  Him  say, 
As  He  came  along  His  way, 
"O  silly  souls,  &c." 

He  took  me  on  His  shoulder, 
And  tenderly  He  kissed  me, 

He  bade  my  love  grow  bolder, 
And  said  how  He  had  missed  me : 

And  I'm  sure  I  heard  Him  say, 
As  He  went  along  His  way, 
"O  silly  souls,  &c. 

I  thought  His  love  would  weaken 
As  more  and  more  He  knew  me ; 

But  it  burnetii  like  a  beacon, 

And  its  light  and  heat  go  through  me: 

And  I  always  hear   Him  say 
As  He  conies  along  His  way, 
"O  silly  souls,  &c." 

Let  us  do  then,  dearest  brothers, 

What  will  best  and  always  please  us ; 

Follow  not  the  ways  of  others, 
But  trust  ourselves  to  Jesus ! 

We  shall  ever  hear  Him  say, 
As  He  goes  along  His  way, 
"O  silly  souls,  &c. 

22 

In  the  Cross  of  Christ  I  glory, 

Towering  o'er  the  wrecks  of  time  ; 

All  the  light  of  sacred  story 
Gathers  round  its  head  sublime. 

When  the  woes  of  life  o'ertake  me, 
Hopes  deceive  and  fears  annoy, 

Never  shall  the  Cross  forsake  me; 
Lo  !  it  glows  with  peace  and  joy. 

When  the  sun  of  bliss  is  beaming 

Light  and  love  upon  my  way, 
From  the  Cross  the  radiance  streaming 

Adds  more  lustre  to  the  day. 

Bane  and  blessing,  pain  and  pleasure, 

By  the  Cross  are  sanctified ; 
Peace  is  there  that  knows  no  measure 

Joys  that  through  all  time  abide. 

In  the  Cross  of  Christ  I  glory, 
Towering  o'er  the  wrecks  of  time ; 

All  the  light  of  sacred  story 
Gathers  round  its  head  sublime. 


21 


23 

We  are  soldiers  of  Christ,  Who  is  mighty  to 

save, 
And  His  banner,  the  Cross,  is  unfurled: 
We  are  pledged  to  be  faithful  and  steadfast  and 

brave 
Against  Satan,  the  Flesh  and  the  World. 

We  are  brothers  and  comrades,  we  stand  side  In- 
side, 
And  our  faitli  and  our  hope  are  the  same  ; 
And  we  think  of  the  Cross  on  which  Jesi's  has 
died, 
When  we  bear  the  reproach  of  His  Name. 

At  the  Font  we  were  marked  with  the  Cross  on 
our  brow, 

Of  our  place  in  His  Kingdom  the  sign, 
And  the  weakest  is  strong  to  be  true  to  his  vow 

If  he  cleave  to  that  Kingdom  Divine. 

We  will  watch,  ready  armed,  'gainst  the  Tempter 
abhorred 
And  we  will  not  be  led  by  the  throng, 
We  will  master  the  Flesh  and  be  true  to  our 
Lord 
And  the  bright  Home  to  which  we  belong. 

Now  let  each  cheer  his  comrade,  let  hearts  beat 

beat  as  one, 
While  we  follow  where  Christ  leads  the  way  ; 
For  the  poor  and  the  plundered,  who  helpers 

have  none, 
We  will  tight  and  will  fast  and  will  pray. 

Though  the  warfare  be  long,  and  the  darkness 
obscure, 
In  the  might  of  our  God  we  will  stand, 
Till  with  those  we  have  helped  to  be  faithful 
and  pure 
We  are  glad  in  our  own  Fatherland. 


24 

Jesus  calls  us ;  o'er  the  tumult 
Of  our  life's  wild,  restless  sea, 

Day  by  day  His  sweet  voice  soundeth, 
Softly,  clearly, — Follow  Me. 

Jesus  calls  us,  from  the  evil 

In  a  world  we  cannot  flee, 
From  each  idol  that  would  keep  us, 

Softly,  clearly, — Follow  Me. 

Still  in  joy,  and  still  in  sadness, 
We  discern  His  own  decree  ; 

Still  He  calls,  in  cares  and  pleasures, 
Softly,  clearly, — Follow  Me. 


As  Saint  Andrew  heard  Thee,  Saviour, 

By  the  lake  of  Galilee, 
May  we  hear  and  help  each  other 

I  lay  bv  dav  to  follow  Thee. 


Thou  dost  call  us!     May  we  ever 
To  Thy  call  attentive  be  ; 

Give  our  hearts  to  Thine  obedience, 
Leave  all,  rise,  and  follow  Thee! 


25 

Souls  of  men  !  why  will  ye  scatter 

Like  a  crowd  of  frightened  sheep? 
Foolish  hearts !  why  will  ye  wander 

From  a  love  so  true  and  deep  ? 
Was  there  ever  kindest  shepherd 

Half  so  gentle,  half  so  sweet 
As  the  Saviour  Who  would  have  us 

Come  and  gather  round  His  feet  ? 

It  is  God  :     His  love  looks  mighty, 

But  is  mightier  than  it  seems ; 
'Tis  our  Father:  and  His  fondness 

Goes  far  out  beyond  our  dreams. 
There's  a  wideness  in  God's  mercy, 

Like  the  wideness  of  the  sea; 
There's  a  kindness  in  His  justice, 

Which  is  more  than  liberty. 

There  is  no  place  where  earth's  sorrows 

Are  more  felt  than  up  in  Heaven  ; 
There  is  no  place  where  earth's  failings 

Have  such  kindly  judgment  given. 
There  is  welcome  for  the  sinner  ; 

And  more  graces  for  the  good ; 
There  is  mercy  with  the  Saviour  ; 

There  is  healing  in  his  Blood. 

There  is  plentiful  redemption 

In  the  Blood  that  has  been  shed  ; 
There  is  joy  for  all  the  members 

In  the  sorrows  of  the  Head. 
For  the  love  of  God  is  broader 

Than  the  measures  of  man's  mind  ; 
And  the  heart  of  the  Eternal 

Is  most  wonderfully  kind. 

Pining  souls !  come  nearer  Jesus, 

And,  O  come  not  doubting  thus, 
But  with  faith  that  trusts  more  bravely 

His  great  tenderness  for  us. 
If  our  love  were  but  more  simple 

We  should  take  Him  at  His  word  ; 
And  our  lives  would  be  all  sunshine 

In  the  sweetness  of  our  Lord. 


26 

Thy  way,  not  mine,  O  Lord, 

However  dark  it  be ; 
Lead  me  by  Thine  own  hand, 

Choose  out  the  path  for  me. 
Smooth  let  it  be  or  rough, 

It  will  be  still  the  best ; 
Winding  or  straight  it  leads 

Right  onward  to  Thy  Rest. 

I  dare  not  choose  ray  lot ; 

I  would  not,  if  I  might ; 
Choose  Thou  for  me,  my  God  ; 

So  shall  I  walk  aright. 
Take  Thou  my  cup,  and  it 

With  joy  or  sorrow  fill, 
As  best  to  Thee  may  seem  ; 

Choose  Thou  my  good  and  ill. 

Choose  Thou  for  me  my  friends, 

My  sickness  or  my  health  ; 
Choose  Thou  my  cares  for  me, 

My  poverty  or  wealth. 
Not  mine,  not  mine  the  choice 

In  things  or  great  or  small ; 
Be  Thou  my  guide,  my  strength, 

My  wisdom,  and  my  all. 


22 


27 

Jesu,  my  Lord,  ray  God,  my  All, 
Hear  me,  Blest  Saviour,  when  I  call ; 
Hear  me,  and  from  Thy  dwelling  place 
Pour  down  the  riches  of  Thy  grace ; 
Jesu,  my  Lord,  I  Thee  adore, 
O,  make  me  love  Thee  more  and  more 

Jesu,  too  late  I  Thee  have  sought, 
How  can  I  love  Thee  as  I  ought  ? 
And  how  extol  Thy  matchless  fame, 
The  glorious  beauty  of  Thy  Name? 
Jesu,  my  Lord,  etc. 

Jesu,  what  didst  Thou  find  in  me, 
That  Thou  hast  dealt  so  lovingly? 
How  great  the  joy  that  Thou  hast  brought, 
So  far  exceeding  hope  or  thought ! 
Jesu,  my  Lord,  etc. 

Jesu.  of  Thee  shall  be  my  song, 
To  Thee  my  heart  and  soul  belong; 
All  that  I  have  or  am  is  Thine, 
And  Thou,  Blest  Saviour,  Thou  art  mine. 
Jesu,  my  Lord,  etc. 

28 

Nothing  but  leaves !  the  spirit  grieves 

Over  a  wasted  life ; 
O'er  sins  indulged  while  conscience  slept, 

O'er  vows  and  promises  unkept, 
And  reaps  from  years  of  strife — 

Nothing  but  leaves !  nothing  but  leaves ! 

Nothing  but  leaves !  no  gathered  sheaves 

Of  life's  fair  ripening  grain  : 
We  sow  our  seeds :  lo  !  tares  and  weeds 

Words,  idle  words,  for  earnest  deeds, 
We  reap  with  toil  and  pain — 

Nothing  but  leaves !  nothing  but  leaves ! 

Nothing  but  leaves !  sad  memory  weaves 

No  veil  to  hide  the  past : 
And  as  we  trace  our  weary  way 

Counting  each  lost  and  misspent  day, 
Sadly  we  find  at  last — 

Nothing  but  leaves !  nothing  but  leaves ! 

Ah,  who  shall  there  the  Master  meet, 

Bearing  but  withered  leaves? 
Ah,  who  shall  at  the  Saviour's  feet 

Before  the  awful  judgment-seat 
Lay  down,  for  golden  sheaves, — 

Nothing  but  leaves !  nothing  but  leaves ! 


29 

Shall  we  gather  at  the  river 

Where  bright  angel-feet  have  trod  ? 

With  its  crystal  tide  forever 
Flowing  by  the  throne  of  God. 

Cho. — Yes,  we'll  gather  at  the  river, 

The  beautiful,  the  beautiful  river, 
Gather  with  the  saints  at  the  river 
That  flows  by  the  throne  of  God. 

Ere  we  reach  the  shining  river 
Lay  we  every  burden  down, 

Grace  our  spirits  will  deliver, 
And  provide  a  robe  and  crown. 

Soon  we'll  reach  the  shining  river ; 

Soon  our  pilgrimage  will  cease ; 
Soon  our  happy  hearts  will  quiver 

With  the  melodv  of  peace. 


30 

Calling,  calling,  ever  calling, 

Never  weary  night  or  morn  ; 
By  Thy  patient  life  of  suffering 

By  Thy  Cross  so  meekly  borne, 
By  Thy  Fasting  and  Temptation, 

By  Thy  thorn-crowned  bleeding  Brow, 
Still  Thou  callest,  Jesu,  Master, 

May  we  learn  to  listen  now. 

Here  by  faith  we,  Lord,  adore  Thee, 

Feel  that  Thou  art  very  nigh, 
Though  'neath  Bread  and  Wine  concealed 

In  the  Altar  Mystery. 
We  must  work — Thou,  too  hast  labored ; 

Weep — but  Thou  hast  sorrowed,  too  ; 
Welcome  tears  and  work  !     Thou  sayest 

"I  am  evermore  with  you." 

Long,  too  long,  we  would  not  listen, 

Would  not  hear  Thy  Voice  so  sweet, 
Bidding  us,  each  Sunday  morning. 

Haste  our  risen  Lord  to  greet : 
So  our  life  was  dull  and  dreary, 

Faith,  and  hope,  and  love  seemed  dead, 
Till  our  Lord  Himself  revealed, 

In  the  Breaking  of  the  Bread. 

Now  our  every  sin  and  sorrow 

At  Thy  pierced  Feet  we  lay, 
Here  receive  Thy  full  forgiveness, 

Strength  sufficient  for  our  day. 
Here  with  gladness  we  will  worship 

Till,  our  earthly  trials  o'er, 
We  within  the  Heavenly  country, 

See  Thee,  love  Thee,  evermore. 


31 

Beneath  the  Cross  of  Jesus 

I  fain  would  take  my  stand — 
The  shadow  of  a  mighty  Bock, 

Within  a  weary  land. 
A  home  within  the  wilderness, 

A  rest  upon  the  way, 
From  the  burning  of  the  noontide  heat, 

And  the  burden  of  the  day. 

O  safe  and  happy  shelter, 
O  refuge  tried  and  sweet, 

0  tryst ing-place  where  heaven's  love 
And  heaven's  justice  meet. 

As  to  the  holy  Patriarch 

That  wondrous  dream  was  given, 
So  seems  my  Saviour's  Cross  to  me — 

A  ladder  up  to  heaven. 

Upon  that  Cross  of  Jesus 

Mine  eye  at  times  can  see 
The  very  dying  form  of  One 

Who  suffered  there  for  me ; 
And  from  my  smitten  heart  with  tears, 

Two  wonders  I  confess — 
The  wonders  of  His  glorious  love, 

And  my  own  worthlessness. 

1  take,  O  Cross,  thy  shadow, 
For  my  abiding  place  ; 

I  ask  no  other  sunshine 

Than  the  sunshine  of  His  face; 

Content  to  let  the  world  go  by, 
To  know  no  gain  nor  loss, — 

My  sinful  self  my  only  shame, 
My  glory — all  the  Cross. 


23 


32 

<  >li  .'  tome  to  the  merciful  Saviour  who  calls you. 

<  > !  come  to  the  Lord  who  forgives  and  forgets; 
Though    dark    be   the   fortune   on    earth    that 
befalls  you, 
A   Home  waits  above,  where  the  sun   never 

sets. 

<  >!  come  then  to  J  ESTJB,  whose  arms  are  extended, 

To  fold  His  dear  children  in  closest  embrace  ; 

<  > !  come,  for  your  exile  will  shortly  be  ended, 

And  Jesus  will  show  you  His  beautiful  Fate. 

Yea,  come  to  the  Saviour,  whose  mercy  grows 

brighter 

The  longer  you  look  at  the  depth  of  His  love; 

And  fear  not!    'tis  Jests!   'and  life's  cares  grow 

lighter 

In  thought  of  the  Home  and  the  Glory  above. 

O:  come  then  to  Jesus,  and  say  how  you  love 
Him, 
And  vow  at  His  feet  you  will  keep  in  His 
Grace ; 
For  tears  that  are  shed  by  a  sinner  can   move 
Him, 
And  sins  will  drop  off  in  His  tender  embrace. 

Come,  come  to  His  Feet  and  lay  open  your  story 
Of  suffering  and  sorrow,  of  guilt  and  of  shame; 

The  pardon  of  sin  is  the  crown  of  His  glory, 
The  joy  of  our  Lord  to  be  true  to  His  Name. 


33 

When  morning  gilds  the  skies, 
My  heart  awaking  cries, 

May  Jesus  Christ  be  praised : 
Alike  at  work  and  prayer 
To  Jesus  I  repair ; 

May  Jesus  Christ  be  praised. 

Whene'er  the  sweet  church  bell 
Peals  over  hill  and  dell, 

May  Jesus  Christ  be  praised  : 
O  hark  to  what  it  sings, 
As  joyously  it  rings, 

May  Jesus  Christ  be  praised. 

My  tongue  shall  never  tire 
Of  chanting  with  the  choir, 

May  Jesus  Christ  be  praised  : 
This  song  of  sacred  joy, 
It  never  seems  to  cloy, 

May  Jesus  Christ  be  praised. 

When  sleep  her  balm  denies, 
My  silent  spirit  sighs, 

May  Jesus  <  11  hist  be  praised : 
When  evil  thoughts  molest, 
With  this  I  shield  my  breast, 

May  Jesus  Christ  be  praised. 

idness  fill  my  mind? 
A  solace  here  I  find, 

May  J E8TJ8  <  'hiust  be  praised : 
Or  fades  my  earthly  bliss? 
My  comfort  still  is  this, 

May  Jesus  Christ  be  praised. 


The  night  becomes  as  day, 
When  from  ths  heart  we  say, 

May  J  ESUS  Christ  be  praised  : 
The  powers  of  darkness  fear, 
When  this  sweet  chant  we  hear, 

May  Jesus  Christ  be  praised. 

In  Heav'n's  eternal  bliss 
The  loveliest  strain  is  this, 

May  JESU8  Christ  be  praised: 
Let  earth,  and  sea,  and  sky 
From  depth  to  height  reply, 

May  Jesls  Christ  be  praised. 

Be  this,  while  life  is  mine, 
My  canticle  Divine, 

May  Jesus  Christ  be  praised: 
Be  this  the  eternal  song 
Through  ages  all  along, 

May  Jesus  Christ  be  praised. 

34 

Faith  of  our  Fathers !     Living  still 
In  spite  of  dungeon,  fire  and  sword, 

Oh,  how  our  hearts  beat  high  with  joy 
When'er  we  hear  that  glorious  Word. 

Cho. — Faith  of  our  Fathers !  Holy  Faith  ! 
We  will  be  true  to  thee  till  death. 

Our  Fathers,  chained  in  prisons  dark, 
Were  still  in  heart  and  conscience  free: 

How  sweet  would  be  their  children's  fate, 
If  they  like  them  could  die  for  thee. 

Faith  of  our  Fathers !     Faith  and  Prayer 
Must  Win  our  country  back  to  thee, 

And  through  the  Truth  that  comes  from  God, 
This  land  shall  then  indeed  be  free. 

Faith  of  our  Fathers!     We  will  love 
Both  friend  and  foe  in  all  our  strife, 

And  preach  thee  too,  as  love  knows  how, 
By  kindly  word  and  virtuous  life. 

35 

Days  and  moments  quickly  flying, 
Blend  the  living  with  the  dead ; 

Soon  will  you  and  I  be  lying, 
Each  within  his  narrow  bed. 

Soon  our  souls  to  God  who  gave  them 
Will  have  sped  their  rapid  flight : 

Able  now  by  grace  to  save  them, 
Oh,  that  while  we  can,  we  might. 

Jesus,  Infinite  Redeemer, 

Maker  of  this  mighty  frame, 
Teach,  O  teach  us  to  remember 

What  we  are  and  whence  we  came. 

Whence  we  came  and  whither  wending, 
Soon  we  must  through  darkness  go, 

To  inherit  bliss  unending, 
Or  eternity  of  woe. 

Oh,  by  Thy  power,  grant,  Lord,  that  we, 
At  our  last  hour,  fall  not  from  Thee : 

Saved  by  Thy  grace,  Thine  we  may  be 
All  through  the  days  of  eternity. 


24 


^ISOaESSIOnST-A-Xj  HTT3^2STS- 


36 

The  Church's  one  foundation 

Is  Jesus  Christ  her  Lord ; 
She  is  His  new  creation 

By  water  and  the  word : 
From  heaven  He  came  and  sough  I  her 

To  be  His  Holy  Bride ; 
With  His  own  blood  He  bought  her, 

And  for  her  life  He  died. 

Elect  from  every  nation, 

Yet  one  o'er  all  the  earth, 
Her  charter  of  salvation 

One  Lord,  one  faith,  one  birth  ; 
One  Holy  Name  she  blesses, 

Partakes  one  holy  food, 

And  to  one  hope  she  presses, 
With  every  grace  endued. 

Though  with  a  scornful  wonder 

Men  see  her  sore  opprest, 
By  schisms  rent  asunder, 

By  heresies  distrest ; 
Yet  saints  their  watch  are  keeping, 

Their  cry  goes  up,  "How  long?" 
And  soon  the  night  of  weeping 

Shall  be  the  morn  of  song. 

'Mid  toil  and  tribulation, 

And  tumult  of  her  war, 
She  waits  the  consummation 

Of  peace  for  evermore  ; 
Till  with  the  vision  glorious 

Her  longing  eyes  are  blest, 

And  the  great  Church  victorious 
Shall  be  the  Church  at  rest. 


38 

Pleasant  are  Thy  courts  above, 
In  the  land  of  light  and  love ; 
Pleasant  are  Thy  courts  below, 
In  this  land  of  sin  and  woe. 
0  my  spirit  longs  and  faints 
For  the  converse  of  Thy  saints, 
For  the  brightness  of  Thy  face. 
King  of  Glory,  God  of  Grace  ! 

Happy  birds  that  sing  and  fly 
Round  Thy  altars,  O  Most  High  ! 
Happier  souls,  that  find  a  rest, 
In  a  Heavenly  Father's  breast ! 
Like  the  wondering  dove,  that  found 
No  repose  on  earth  around, 
They  can  to  their  ark  repair, 
And  enjoy  it  ever  there. 

Happy  souls  I  their  praises  flow, 
Ever  in  this  vale  of  woe ; 
Waters  in  the  desert  rise,   • 
Manna  feeds  them  from  the  skies ; 
On  they  go  from  strength  to  strength, 
Till  they  reach  Thy  throne  at  length  ; 
At  Thy  feet  adoring  fall, 
Who  hast  led  them  safe  through  all. 

Lord,  be  mine  this  prize  to  win  ; 
Guide  me  through  a  world  of  sin, 
Keep  me  by  Thy  saving  grace, 
Give  me  at  Thy  side  a  place ; 
Sun  and  shield  alike  Thou  art, 
Guide  and  guard  my  erring  heart ; 
Grace  and  glory  flow  from  Thee, 
Shower,  O,  shower  them,  Lord,  on  mc 


37 

Our  blest  Redeemer,  ere  He  breathed 

His  tender  last  farewell, 
A  Guide,  a  Comforter,  bequeathed 

With  us  to  dwell. 

He  came  in  semblance  of  a  Dove 
With  sheltering  wings  outspread, 

The  holy  balm  of  peace  and  love 
On  earth  to  shed. 

He  came  sweet  influence  to  inrpart, 

A  gracious,  willing  guest, 
While  He  can  find  one  humble  heart 

Wherein  to  rest. 

And  His  that  gentle  voice  we  hear ; 

Soft  as  the  breath  of  even, 
That  checks  each  thought,  that  calms  each  fea 

And  speaks  of  heaven. 

And  every  virtue  we  possess, 

And  every  victory  won, 
And  every  thought  of  holiness 

Are  His  alone. 

Spirit  of  purity  and  grace, 

Our  weakness,  pitying,  see : 
O  make  our  hearts  Thy  dwelling-plat-'. 

And  meet  for  Thee. 

O  praise  the  Father ;  praise  the  Son  : 

Blest  Spirit,  praise  to  Thee ; 
All  praise  to  God,  the  Three  in  One, 

The  One  in  Three. 


39 

Holy,  holy,  holy  Lord 
God  of  hosts,  eternal  King, 

I5y  the  heavens  and  earth  adored  ; 
Angels  and  archangels  sing, 

Chanting  everlastingly 

To  the  blessed  Trinity. 

Thousands,  tens  of  thousands,  stand 
Spirits  blest,  before  Thy  throne, 

Speeding  thence  at  Thy  command ; 
And  when  Thy  command  is  done. 

Singing  everlastingly 

To  the  blessed  Trinity. 

Cherubim  and  seraphim 

Veil  their  faces  with  their  wing-; ; 
Eyes  of  angels  are  too  dim 

To  behold  the  King  of  Kings, 
While  they  sing  eternally 
To  the  blessed  Trinity. 

Thee,  apostles,  prophets,  Thee, 
Thee,  the  noble  martyr  band, 

Praise  with  solemn  jubilee ; 

Thee  the  Church  in  every  land  ; 

Singing  everlastingly 

To  the  blessed  Trinity. 

Alleluia !  Lord,  to  Thee, 

Father,  Son,  and  Holy  Ghost, 

Three  in  One,  and  One  in  Three. 
Join  we  with  the  heavenly  host. 

Singing  everlastingly 

To  the  blessed  Trinity. 


25 


40 

Holy,  holy,  holy  I   Lord  < ; < .< I  Almighty  ! 

Early  in  the  morning  our  song  shall  rise  to 
thee : 
Holy,  holy,  holy  !  merciful  and  mighty! 

<  tod  in  Three  Persons,  blessed  Trinity  I 

Holy,  holy,  holy  !  All  the  saints  adore  Thee, 
Casting  down  their  golden  crowns  around  the 
glassy  sea; 
Cherubim    and    seraphim    falling    down    before 
Thee, 
Which  wert,  and  art,  and  evermore  shalt  be^ 

Holv,    holy,    holy!  though    the   darkness   hide 
Thee, 
Though  the  eye  of  sinful  man  Thy  glory  may 
not  see, 
Only  Thou  art  holy  ;  there  is  none  beside  Thee 
Perfect  in  power,  in  love,  and  purity. 

Holy,  holy,  .holy  !  Lord  God  Almighty ! 

All  Thy   works  shall  praise   Thy   Name,  in 
earth;  and  sky,  and  sea : 
Holy,  holy,  holy  !  merciful  and  mighty ! 

God  in  Three  Persons,  blessed  Trinity  ! 


41 

Crown  Him  with  many  crowns, 

The  Lamb  upon  His  throne ; 
Hark !  how  the  heavenly  anthem  drowns 

All  music  but  its  own  ! 
Awake,  my  soul,  and  sing, 

Of  Him  Who  died  for  thee ; 
And  hail  Him  as  thy  matchless  King 

Through  all  eternity. 

Crown  Him  the  Lord  of  Love ! 

Behold  His  hands  and  side, — 
Those  wounds,  yet  visible  above, 

In  beauty  glorified : 
His  reign  shall  know  no  end ; 

And  round  His  pierced  feet 
Fair  flowers  of  Paradise  extend 

Their  fragrance  ever  sweet. 

Crown  Him  the  Lord  of  Heaven ! 

One  with  the  Father  known, — 
And  the  blest  Spirit,  through  Him  given 

From  yonder  Triune  throne ! 
All  hail,  Redeemer,  hail ! 

For  Thou  hast  died  for  me : 
Thy  praise  and  glory  shall  not  fail 

Throughout  eternity. 

42 

For  thee,  O  dear,  dear  country, 

Mine  eyes  their  vigils  keep  ; 
For  very  love,  beholding 

Thy  happy  Name,  they  weep. 
The  mention  of  Thy  glory 

Is  unction  to  the  breast, 
And  medicine  in  sickness, 

And  love,  and  life,  and  rest. 

O  one,  O  only  mansion  ; 

O  Paradise  of  joy  ! 
Where  tears  are  ever  banish'd, 

-  And  smiles  have  no  alloy  ; 
The  Lamb  is  all  thy  splendour, 

The  Crucified  thy  praise; 
His  laud  and  benediction 

Thy  ransomed  people  raise. 

26 


O  sweet  and  blessed  country,. 

The  Some  of  <iod's  elect  I 
O  sweet  and  blessed  country, 

That  eager  hearts  expect ! 
Jesus,  in  mercy  bring  us 

To  that  dear  land  of  rest ; 
Who  art,  with  God  the  Father, 

And  Spirit,  ever  blest. 


43 

Glorious  things  of  thee  are  spoken, 

Zion,  city  of  our  God  : 
He,  Whose  word  cannot  be  broken, 

Form'd  thee  for  His  own  abode : 
On  the  Rock  of  Ages  founded, 

What  can  shake  thy  sure  repose? 
With  salvation's  walls  surrounded, 

Thou  inay'st  smile  at  all  thy  foes. 

See,  the  streams  of  living  waters, 

Springing  from  eternal  love, 
Well  supply  thy  sons  and  daughters, 

And  all  fear  of  want  remove ; 
Who  can  faint,  while  such  a  river 

Ever  flows  their  thirst  t'  assuage? 
Grace,  which  like  the  Lord,  the  Giver, 

Never  fails  from  age  to  age. 

Round  each  habitation  hovering, 

See  the  cloud  and  fire  appear. 
For  a  glory  and  a  covering, 

Showing  that  the  Lord  is  near, 
Blest  inhabitants  of  Zion, 

Wash'd  in  the  Redeemer's  blood  ! 
Jesus,  Whom  their  souls  rely  on, 

Makes  them  kings  and  priests  to  God. 

44 

The  Son  of  God  goes  forth  to  war, 

A  kingly  crown  to  gain  : 
His  blood-red  banner  streams  afar ; 

Who  follows  in  His  train  ? 
Who  best  can  drink  his  cup  of  woer 

Triumphant  over  pain ; 
Who  patient  bears  his  cross  below, 

He  follows  in  His  train. 

The  martyr  first,  whose  eagle  eye 

Could  pierce  beyond  the  grave  ; 
Who  saw  his  Master  in  the  sky, 

And  call'd  on  Him  to  save. 
Like  Him,  with  pardon  on  his  tongue, 

In  midst  of  mortal  pain, 
He  pray'd  for  them  that  did  the  wrong: 

Who  follows  in  His  train  ? 

A  glorious  band,  the  chosen  few, 

On  whom  the  Spirit  came : 
Twelve  valiant  saints,  their  hope  they  knew 

And  mock'd  the  cross  and  (lame. 
They  met  the  tyrant's  brandish'd  steel, 

The  lion's  gory  mane; 
They  bow'd  their  necks  the  death  to  feel: 

Who  follows  in  their  train? 

A  noble  army,  men  and  boys, 

The  matron  and  the  maid  ; 
Around  the  Saviour's  throne  rejoice, 

In  robes  of  light  airay'd. 
They  climb'd  the  steep  ascent  of  heaven 

Through  peril,  toil,  and  pain  : 
O  God  to  us  may  grace  be  given 

To  follow  in  their  train. 


45 

O  day  of  rest  and  gladness, 

O  day  of  joy  and  light, 
O  balm  of  care  and  sadness, 

Most  beautiful,  most  bright  ; 
On  Thee,  the  high  and  lowly, 

Through  ages  join'd  in  tune, 
Sing,  Holy,  Holy,  Holy, 

To  the  great  God  Triune. 

On  Thee,  at  the  Creation, 

The  light  first  had  its  birth  ; 
On  Thee  for  our  salvation 

Christ  rose  from  depths  of  earth  ,        ' 
On  Thee  our  Lord  victorious 

The  Spirit  sent  from  heaven  ; 
And  thus  on  Thee  most  glorious 

A  triple  light  was  given. 

To-day  on  weary  nations 

The  heavenly  manna  falls: 
To  holy  convocations 

The  silver  trumpet  calls; 
Where  gospel  light  is  glowing 

With  pure  and  radiant  beams, 
And  living  water  flowing 

With  soul-refreshing  streams. 

New  graces  ever  gaining 

From  this  our  day  of  rest, 
We  reach  the  rest  remaining 

To  spirits  of  the  blest ; 
To  Holy  Ghost  be  praises, 

To  Father  and  to  Son ; 
The  Church  her  voice  upraises 

To  Thee,  blest  Three  in  One. 

46 

Songs  of  praise  the  angels  sang ; 
Heaven  with  alleluias  rang, 
When  Jehovah's  work  begun, 
When  He  spake  and  it  was  done. 

Songs  of  praise  awoke  the  morn, 
When  the  Prince  of  Peace  was  born  ; 
Songs  of  praise  arose,  when  He 
Captive  led  captivity. 

Heaven  and  earth  must  pass  away ; 
Songs  of  praise  must  crown  that  day  : 
God  will  make  new  heavens  and  earth  ; 
Songs  of  praise  shall  hail  their  birth. 

And  shall  man  alone  be  dumb 
Till  that  glorious  kingdom  come? 
No  :  the  Church  delights  to  raise 
Psalms,  and  hymns,  and  songs  of  praise. 

Saints  below,  with  heart  and  voice, 
Still  in  songs  of  praise  rejoice  ; 
Learning  here  by  faith  and  love, 
Songs  of  praise  to  sing  above, 

47 

In  the  hour  of  trial,  Jesus,  plead  for  me; 

Lest  by  base  denial  1  depart  from  Thee ; 
When  Thou  see'st  me  waver,  with  a  look  recall, 

Nor  for  fear  or  favour  suffer  me  to  fall. 

With  forbidden  pleasures  would  this  vain  world 
charm ; 
Or  its  sordid  treasures  spread  to  work   me 
harm  ; 
Bring  to  my  remembrance  sad  Gethsemane, 
Or,   in  darker  semblance,  cross-crown'd   Cal- 
vary. 


Should  Thy  mercy  send  me  sorrow,  toil,  and 
woe ; 

Or  should  pain  attend  me  on  my  path  below; 
Grant  that  I  may  never  fail  Thy  hand  to  see ; 

Grant  that  I  may  ever  cast  my  care  on  Thee. 

When  my  last  hour  cometh,  fraught  with  strife 
and  pain, 

When  my  dust  returneth  to  the  dust  again; 
<  )n  Thy  truth  relying,  through  that  mortal  strife, 

Jesus,  take  me,  dying,  to  eternal  life. 

48 

Hail  to  the  Lord's  Anointed, 

Great  David's  greater  Son  1 
Hail,  in  the  time  appointed, 

His  reign  on  earth  begun  ! 
He  comes  to  break  oppression, 

To  set  the  captive  free ; 
To  take  away  transgression 

And  rule  in  equity. 

He  comes  with  succour  speedy 

To  those  who  suffer  wrong, 
To  help  the  poor  and  needy, 

And  bid  the  weak  be  strong ; 
To  give  them  songs  for  sighing, 

Their  darkness  turn  to  light, 
Whose  sotds,  condemn'd  and  dying 

Were  precious  in  his  sight. 

He  shall  descend  like  showers 

Upon  the  fruitful  earth  ; 
And  love  and  joy,  like  flowers, 

Spring  in  His  path  to  birth : 
Before  Him,  on  the  mountains, 

Shall  peace,  the  herald,  go ; 
And  righteousness,  in  fountains, 

From  hill  to  valley  flow. 

To  Him  shall  prayer  unceasing, 

And  daily  vows  ascend  ; 
His  kingdom  still  increasing, 

A  kingdom  without  end. 
The  tide  of  time  shall  never 

His  covenant  remove ; 
His  name  shall  stand  for  ever; 

That  Name  to  us  is  Love. 

49 

Jesus,  I  my  Cross  have  taken, 

All  to  leave,  and  follow  Thee  ; 
Destitute,  despised,  forsaken, 

Thou  from  hence  my  all  shalt  be  : 
Perish  every  fond  ambition, 

All  I've  sought,  or  hoped,  or  known ; 
Yet  how  rich  is  my  condition  ! 

God  and  heaven  are  still  my  own. 

Man  may  trouble  and  distress  me, 

'Twill  but  drive  me  to  Thy  breast; 
Life  with  trials  hard  may  press  me, 

Heaven  will  bring  me  sweeter  rest. 
O  'tis  not  in  grief  to  harm  me, 

While  Thy  love  is  left  to  me ; 
O  'twere  not  in  joy  to  charm  me, 

Were  that  joy  unmix'd  with  Thee. 

Take,  my  soul,  Thy  full  salvation ; 

Rise  o'er  sin,  and  fear,  and  care  ; 
Joy  to  find  in  every  station 

Something  still  to  do  or  bear  : 
Think  what  Spirit  dwells  within  thee; 

What  a  Father's  smile  is  thine ; 
What  a  Saviour  died  to  win  thee  ; 

Child  of  heaven,  shouldst  thou  repine? 


27 


50 

Jesus,  my  Saviour!  look  on  me, 
For  1  am  weary  and  opprest  ; 
I  come  to  cast  myself  on  Thee  : 
Thou  art  my  Best. 

Ix>ok  down  on  me,  for  I  am  weak, 

I  feel  the  toilsome  journey's  length 
Thine  aid  Omnipotent  I  seek: 
Thou  art  my  Strength. 

1  am  bewilder'd  on  my  way, 

Dark  and  tempestuous  is  the  night ; 
O  send  Thou  forth  some  cheering  ray 
Thou  art  my  Light. 

When  Satan  flings  his  fiery  darts, 

I  look  to  Thee  ;  my  terrors  cease  : 
Thy  Cross  a  hiding-place  imparts: 
Thou  art  my  Peace. 

Standing  alone  on  Jordan's  brink, 
In  that  tremendous  latest  strife, 
Thou  wilt  not  sutler  me  to  sink  : 
Thou  art  my  Life. 

Thou  wilt  my  every  want  supply, 
E'en  to  the  end,  what'er  befall ; 
Through  life,  in  death  eternally, 
Thou  art  my  All. 


51 

My  faith  looks  up  to  Thee, 
Thou  Lamb  of  Calvary, 

Saviour  divine ! 
Now  hear  me  while  I  pray : 
Take  all  my  guilt  away  : 
O  let  me  from  this  day 

Be  wholly  Thine. 

May  Thy  rich  grace  impart 
Strength  to  my  fainting  heart, 

My  zeal  inspire  ; 
As  Thou  hast  died  for  me, 
( )  may  my  love  to  Thee 
Pure,  warm,  and  changeless  be, 

A  living  fire. 

While  life's  dark  maze  I  tread, 
And  griefs  around  me  spread, 

Be  Thou  my  Guide ; 
Bid  darkness  turn  to  day  ; 
Wipe  sorrow's  tears  away, 
Nor  let  me  ever  stray 

From  Thee  aside. 

When  ends  life's  transient  dream, 
When  death's  cold,  sullen  stream 

Shall  o'er  me  roll, 
Blest  Saviour,  then  in  love, 
Fear  and  distrust  remove  ; 
()  bear  me  safe  above, 

A  ransom'd  soul. 

52 

Jerusalem,  my  happy  home, 

Name  ever  dear  to  me, 
When  shall  my  labours  have  an  end 

In   joy,  and  peace,  and  thee? 

When  shall  these  eves  thy  heaven-built  walla 

\nd  pearly  gates  behold? 
Thv  bulwarks,  with  salvation  strong, 

And  streets  of  shining  gold  ? 


There  happier  bowers  than  ICden's  bloom, 

Nor  sin  nor  sorrow  know  ; 
Blest  seats  !  through  rude  and  stormy  queues 

I  onward  press  to  you. 

Why  should  I  shrink  from  pain  and  woe, 

Or  feel  at  death  dismay? 
I've  Canaan's  goodly  land  in  view 

And  realms  of  endless  day. 

Apostles,  martyrs,  prophets,  there 

Around  my  Saviour  stand  : 
And  soon  my  friends  in  Christ  below 

Will  join  the  glorious  band. 

Jerusalem,  my  happy  home, 

My  soul  still  pants  for  thee, 
Then  shall  my  labours  have  an  end, 

When  I  thy  joys  shall  see. 

53 

Praise,  my  soul,  the  King  of  heaven; 

To  His  feet  thy  tribute  bring, 
Ransomed,  healed,  restored,  forgiven, 

Evermore  His  praises  sing, 
Alleluia!     Alleluia! 

Praise  the  everlasting  King. 

Praise  Him  for  His  grace  and  favour 

To  our  fathers  in  distress; 
Praise  Him  st'll  the  same  as  ever, 

Slow  to  chide,  and  swift  to  bless  : 
Alleluia!     Alleluia! 

Glorious  in  His  faithfulness. 

Father-like  He  tends  and  spares  us, 
Well  our  feeble  frame  He  knows ; 

In  His  hands  He  gently  bears  us, 
Bescues  us  from  all  our  foes ; 

Alleluia !     Alleluia ! 
Widely  yet  His  mercy  flows. 

Angels  in  the  height  adore  Him  ! 

Ye  behold  Him  face  to  face ; 
Saints  triumphant  bow  before  Him  ! 

Gathered  in  from  every  race. 
Alleluia !     Alleluia ! 

Praise  with  us  the  God  of  Grace. 

54 

Breast  the  wave,  Christian, 

When  it  is  strongest ; 
Watch  for  day,  Christian, 

When  the  night's  longest ; 
Onward,  and  onward  still 

Be  Thine  endeavor ; 
The  rest  that  remaineth 

Will  be  for  ever. 

Fight  the  fight,  Christian, 

Jesus  is  o'er  thee  ; 
Bun  the  race,  Christian, 

Heaven  is  before  thee: 
He  who  hath  promised 

Faltereth  never ; 
He  Who  hath  loved  so  well, 

Loveth  for  ever. 

Lift  thine  eye,  Christian, 

Just  as  it  closeth  j 
Baise  thy  heart,  Christian, 

Ere  it  reposetb  : 
Thee  from  the  love  of  Christ 

Nothing  shall  sever  : 
And,  when  thy  work  is  done, 

Praise  Him  for  ever. 


28 


55 

Onward,  Christian  soldiers, 

Marching  as  to  war, 
With  the  (  ross  of  Jesus 

Going  on  before. 
Christ  the  Royal  Master 
Leads  against  the  foe, 
Forward  into  battle 
See,  His  banners  go. 

Onward,  Christian  soldiers, 

Marching  as  to  war, 
With  the  Cross  of  J  esus 
Going  on  before. 

Like  a  mighty  array 

Moves  the  Church  of  God-; 
Brothers,  we  are  treading 

Where  the  saints  have  trod  : 
We  are  not  divided, 

All  one  body  we, 
One  in  hope,  and  doctrine. 

One  in  charity. 
Crowns  and  thrones  may  perish, 

Kingdoms  rise  and  wane, 
But  the  Church  of  Jesus 

Constant  will  remain  ; 
Gates  of  Hell  can  never 

'Gainst  that  Church  prevail  ; 
We  have  Christ's  own  promise, 

And  that  cannot  fail. 
Onward,  then,  ye  people, 

Join  our  happy  throng, 
Blend  with  ours  your  voices, 

In  the  triumph-song ; 
Glory,  laud  and  honour, 

Unto  Christ  the  King, 
This  through  countless  ages 

Men  and  Angels  sing. 

56 

Sing  Alleluia  forth  in  duteous  praise, 
O  citizens  of  heaven,  and  sweetly  raise 

An  endless  Alleluia. 
Ye  next,  who  stand  before  the  Eternal  Light, 
In  hymning  choirs  re-echo  to  the  height 
The  Holy  City  shall  take  up  your  strain, 
And  with  glad  song  resounding  wake  again 
In  blissful  antiphons  ye  thus  rejoice 
To  render  to  the  Lord  with  thankful  voice 
Ye  who  have  gained  at  length  your  palms  in 

bliss, 
Victorious  ones,  your  chant  shall  still  be  this 
There,  in  one  grand  acclaim  for  ever  ring 
The  strains  which  tell  the  honour  of  your 

King 
This  is  the  rest  for  weary  ones  brought  back  ; 
This  is  the  food  and  drink  which  none  shall 

lack, — 
While  Thee,  by  whom  were  all  things  made, 

we  praise 
For  ever,  and  tell  out  in  sweetest  lays 
Almighty  Christ,  to  Thee  our  voices  sing 
Grlory  for  evermore  ;  to  Thee  we  bring. 

57 

Lord,  dismiss  us  with  Thy  blessing. 
Fill  our  hearts  with  joy  and  peace  ; 

Let  us  each,  Thy  love  possessing 
Triumph  in  redeeming  grace  : 

O  refresh  us, 
Travelling  through  this  wilderness. 


Thanks  we  give,  and  adoration, 
For  the  Gospel's  joyful  sound  ; 

May  the  fruits  of  Thy  salvation 
In  our  hearts  and  lives  abound  ; 

May  Thy  presence 
With  us  evermore  be  found. 

58 

Approach,  my  soul,  the  mercy -seat, 

Where  Jesus  answers  prayer  ; 
There  humbly  fall  before  His  feet, 

For  none  can  perish  there. 
Thy  promise  is  my  only  plea, 

With  this  I  venture  nigh  ; 
Thou  callest  burden' d  souls  to  Thee, 

And  such,  O  Lord,  am  I. 
Bow'd  down  beneath  a  load  of  sin. 

By  Satan  sorely  press' d, 
By  war  without,  and  fears  within, 

I  come  to  Thee  for  rest. 
Be  Thou  my  Shield  and  Hiding-plae® ; 

That,  shelter'  d  near  Thy  side. 
I  may  my  fierce  accuser  face, 

And  tell  him  Thou  hast  died. 

0  wondrous  love,  to  bleed  and  die. 
To  bear  the  Cross  and  shame,     . 

That  guilty  sinners,  such  as  I, 
Might  plead  Thy  gracious  Name 

59 

Guide  me,  O  Thou  great  Jehovah, 
Pilgrim  through  this  barren  land, 

1  am  weak,  but  Thou  art  mighty  ; 
Hold  me  with  Thy  powerful  hand. 

Open  now  the  crystal  fountains 

Whence  the  living  waters  flow  ; 
Let  the  fiery,  cloudy  pillar 

Lead  me  all  my  journey  through. 
Feed  me  with  the  heavenly  manna 

In  this  barren  wilderness  ; 
Be  my  sword,  and  shield,  and  banner  ; 
Be  the  Lord  my  righteousness. 
When  I  tread  the  verge  of  Jordan, 

Bid  my  anxious  fears  subside  ; 
Death  of  death,  and  hell's  destruction. 

Land  me  safe  on  Canaan' s  side. 

60 

Hark  !  my  soul,  it  is  the  Lord  ; 
'  Tis  thy  Saviour,  hear  His  word  ; 
Jesus  speaks  and  speaks  to  thee — 
Say,  poor  sinner,  lovest  thou  Me  ? 
I  delivered  thee  when  bound, 
And  when  wounded  healed  thy  wound 
Sought  thee  wandering,  set  thee  right. 
Turn  thy  darkness  into  light. 
Can  a  woman's  tender  care 
Cease  toward  the  child  she  bare  ? 
Y  es,  she  may  forgetful  be, 
Yet  will  I  remember  thee. 
Mine  is  an  unchanging  love, 
Higher  than  the  heights  above, 
Deeper  than  the  depths  beneath, 
Free  and  faithful,  strong  as  death. 
Thou  shalt  see  My  glory  soon, 
When  the  work  of  grace  is  done  : 
Partner  of  My  throne  shalt  be  ; 
Say,  poor  sinner,  lovest  thou  Me '! 
Lord,  it  is  my  chief  complaint, 
That  my  love  is  weak  and  faint ; 
Yet  I  love  thee  and  adore ; 
O  for  grace  to  love  Thee  more  ! 


61 

Now  every  morning  is  the  love 
Our  wak     inland  uprising  prove ; 

ThrougL  sleep  and  darkness  safely  brought, 

Restored  to  life,  and  power,  and  thought. 

New  mercies,  eaeh  returning  day, 

Hover  around  us  while  we  pray  ; 

New  perils  past,  new  sins  forgiven, 

New  thoughts  of  God,  new  hopes  of  heaven. 

If  on  our  daily  course  our  mind 

He  set  to  hallow  all  we  find, 

New  treasures  still  of  countless  price, 

God  will  provide  for  sacrifice. 

The  trivial  round,  the  common  task, 

Will  furnish  all  we  ought  to  ask  : 

Room  to  deny  ourselves  :  a  road 

To  bring  us  daily  nearer  God. 

Only,  O  Lord,  in  Thy  dear  love 

Fit  us  for  perfect  rest  above  : 

And  help  us  this,  and  every  day, 

To  live  more  nearly  as  we  pray. 

62 

Glory  to  Thee,  my  God,  this  night, 
For  all  the  blessings  of  the  light ; 
Keep  me,  O  keep  me,  King  of  kings, 
Under  Thine  own  Almighty  wings. 
Forgive  me,  Lord,  for  Thy  dear  Son, 
The  ills  that  I  this  day  have  done ; 
That  with  the  world,  myself,  and  Thee, 
I,  ere  I  sleep,  at  peace  may  be. 
Teach  me  to  live,  that  I  may  dread 
The  grave  as  little  as  my  bed  ; 
Teach  me  to  die,  so  that  I  may 
Triumphing  rise  at  the  last  day. 
O  when  shall  I,  in  endless  day, 
Forever  chase  dark  sleep  away, 
And  hymns  divine  with  angels  sing, 
Glory  to  Thee,  eternal  King. 

63 

Abide  with  me  :  fast  falls  the  eventide  ; 
The  darkness  deepens  ;  Lord,  with  me  abide  : 
Wh'en  other  helpers  fail,  and  comforts  flee, 
Help  of  the  helpless,  O  abide  with  me. 
Swift  to  its  close  ebbs  out  life's  little  day ; 
Earth's  joys  grow  dim,  its  glories  pass  away, 
<  hange  and  decay  in  all  around  I  see  ; 

0  Thou  Who  changest  not,  abide  with  me. 

1  need  Thy  presence  every  passing  hour  ; 
What  but  Thy  grace  can  foil  the  tempter's 

power  ? 
Who,  like  Thyself,  my  guide  and  stay  can  be  ? 
Through  cloud  and  sunshine,   Lord,   abide 

with  me. 
I  fear  no  foe,  with  Thee  at  hand  to  bless  : 
Ills  have  no  weight,  and  tears  no  bitterness. 
Where  is  death's  sting,  ?  where,  grave,  thy 

victory  ? 

I  triumph  still,  if  Thou  abide  with  me. 

I I  old  Thou  Thy  Cross  before  my  closing  eyes  ; 
Shine  through  the  gloom,  and  point  me  to  the 

skies  ;  [shadows  flee  ; 

Heaven's  morning  breaks,    and  earth's  vain 
In  life,  in  death,  <>  Lord,  abide  with  me. 

64 

Sun  of  my  soul,  Thou  Saviour  dear, 
It  is  not  night  if  Thou  be  near  ; 
O  may  no  earth-born  cloud  arise 
To  hide  Thee  from  Thy  servant's  eves. 


Abide  with  me  from  morn  till  eve, 
For  without  Thee  I  cannot  live  ; 
Abide  with  me  when  night  is  nigh, 
For  without  Thee  I  dare  not  die. 
If  some  poor  wandering  child  of  Thine 
Have  spurn' d  to-day  the  voice  divine, 
Now,  Lord,  the  gracious  work  begin  ; 
Let  him  no  more  lie  down  in  sin. 
Come  near  and  bless  us  when  we  wake, 
Ere  through  the  world  our  way  we  take, 
Till  in  the  ocean  of  Thy  love 
We  lose  ourselves  in  heaven  above. 

65 

Father,  whate'er  of  earthly  bliss 

Thy  sovereign  will  denies, 
Accepted  at  Thy  throne  of  grace 

Let  this  petition  rise. 
Give  me  a  calm  and  thankful  heart, 

From  every  murmur  free  ; 
The  blessings  of  Thy  grace  impart, 

And  let  me  live  to  Thee. 
Let  the  sweet  hope  that  Thou  art  mine, 

My  path  of  life  attend  : 
Thy  presence  through  my  journey  shine, 

And  crown  my  journey's  end. 

66 

Jesus !  the  very  thought  of  Thee 

With  sweetness  fills  the  breast ; 
But  sweeter  far  Thy  face  to  see, 

And  in  Thy  presence  rest. 
No  voice  can  see,  no  heart  can  frame, 

Nor  can  the  memory  find, 
A  sweeter  sound  than  Jesus'   Name, 

The  Saviour  of  mankind. 
O  hope  of  every  contrite  heart, 

O  joy  of  all  the  meek, 
To  those  who  fall,  how  kind  Thou  art  I 

How  good  to  those  who  seek  ! 
But  what  to  those  who  find  ?    Ah  !  this 

Nor  tongue  nor  pen  can  show  ; 
The  love  of  Jesus,  what  it  is 

None  but  His  loved  ones  know. 
Jesus  !  our  only  joy  be  Thou, 

As  Thou  our  prize  wilt  be  ; 
In  Thee  be  all  our  glory  now, 

And  through  eternity. 

67 

Nearer,  my  God,  to  Thee,  nearer  to  Thee  ! 

E'en  though  it  be  a  cross  that  raiseth  me  ; 

Still  all  my  song  shall  be 

Nearer,  my  God,  to  Thee,  nearer  to  Thee  I 

Though  like  a  wanderer,  weary  and  lone, 

Darkness  comes  over  me,  my  rest  a  stone  ; 

Yet  in  my  dreams  I'  d  be 

Nearer,  my  God,  to  Thee,  nearer  to  Thee  ! 

There  let  my  way  appear  steps  unto  heaven  ; 

All  that  Thou  sendest  me  in  mercy  given  ; 

Angels  to  beckon  me 

Nearer,  my  God,  to  Thee,  nearer  to  Thee  ! 

Then,  with  my  waking  thoughts  bright  with 

Thy  praise, 
Out  of  my  stony  griefs,  altars  I'll  raise  ; 
So  by  my  woes  to  be 

Nearer,  my  God,  to  Thee,  nearer  to  Thee  ! 
Or,  if  on  joyful  wing,  cleaving  t  lie  sky, 
Sun,  moon,  and  stars  forgot,  upward  I  fly, 
Still  all  my  song  shall  be 
Nearer,  my  God,  to  Thee,  nearer  to  Thee  ! 


3° 


68 

O  come,  O  come,  Emmanuel, 

And  ransom  captive  Israel  ; 

That  mourns  in  lonely  exile  here, 

Until  the  Son  of  <  iod  appear. 

Rejoice!  Rejoice!  Emmanuel 
Shall  come  to  Thee,  O  Israel ! 

O  come  Thou  Rod  of  Jesse,  free 
Thine  own  from  Satan's  tyranny, 
From  depths  of  hell  Thy  people  save, 
And  give  them  victory  o'er  the  grave. 

Rejoice!  Rejoice!  Emmanuel! 

Shall  come  to  Thee,  O  Israel  I 
O  come  Thou  Day-Spring,  come  and  cheer, 
Our  spirit  by  Thine  Advent  here  ; 
Disperse  the  gloomy  clouds  of  night, 
And  Death' s  dark  shadows  put  to  flight. 

Eejoice  !  Rejoice  !  Emmanuel ! 

Shall  come  to  Thee,  O  Israel ! 
O  come  Thou  King  of  David,  come, 
And  open  wide  our  heavenly  home  ; 
Make  safe  the  way  that  leads  on  high, 
And  close  the  path  to  misery. 

Rejoice  !  Rejoice  !  Emmanuel ! 

Shall  come  to  Thee,  O  Israel ! 
O  come,  O  come,  Thou  Lord  of  Might ! 
Who  to  Thy  tribes,  on  Sinai's  height, 
In  ancient  times  didst  give  the  laAV, 
In  cloud,  and  majesty,  and  awe. 

Rejoice!  Rejoice!  Emmanuel! 

Shall  come  to  Thee,  O  Israel ! 

69 

Rejoice,  rejoice,  believers ! 

And  let  your  lights  appear  ; 
The  evening  is  advancing, 

And  darker  night  is  near. 
The  Bridegroom  is  arising, 

And  soon  He  will  draw  nigh  ; 
Up  !  pray,  and  watch,  and  wrestle, 

At  midnight  comes  the  cry. 
See  that  your  lamps  are  burning, 

Replenish  them  with  oil ; 
Look  now  for  your  salvation, 

The  end  of  sin  and  toil. 
The  watchers  on  the  mountain, 

Proclaim  the  Bridegoom  near, 
Go  meet  Him  as  He  cometh, 

With  Alleluias  clear. 
O  wise  and  holy  virgins, 

Now  raise  your  voices  higher, 
Till  in  your  jubilations 

Ye  meet  the  angel  choir. 
The  marriage-feast  is  waiting, 

The  gates  wide  open  stand  ; 
Up,  up,  ye  heirs  of  glory  ! 

The  Bridegroom  is  at  hand. 

Our  hope  and  expectation, 

O  Jesus,  now  appear  ; 
Arise,  thou  Sun  so  long'd  for, 

O'er  this  benighted  sphere ! 
With  hearts  and  hands  uplifted, 

We  plead,  O  Lord,  to  see 
The  day  of  earth's  redemption, 

And  ever  be  with  Thee  ! 

70 

O  Jesus,  Thou  art  standing 
Outside  the  fast-closed  door, 

In  lowly  patience  waiting 
To  pass  the  threshold  o'  er  : 


We  bear  the  name  of  ( Christians, 

His  Name  and  sign  we  bear, 
O  shame,  thrice  shame  upon  us, 
To  keep  Him  standing  there. 

O  Jesus,  Thou  art  knocking  : 

And  lo  !  that  hand  is  scarr'd, 
And  thorns  Thy  brow  encircle, 

And  tears  Thy  face  have  marr'd, : 
O  love  that  passcth  knowledge, 

So  patiently  to  wait ! 
O  sin  that  hath  no  equal, 

So  fast  to  bar  the  gate  ! 

O  Jesus,  Thou  art  pleading 

In  accents  meek  and  low, 
"I  died  for  you  my  children, 

And  will  ye  treat  Me  so  ?" 
O  Lord  with  shame  and  sorrow 

We  open  now  the  door  : 
Dear  Saviour,  enter,  enter, 

And  leave  us  nevermore. 

71 

As  with  gladness  men  of  old 
Did  the  guiding  star  behold  ; 
As  with  joy  they  hail'  d  its  light, 
Leading  onward,  beaming  bright ; 
So,  most  gracious  Lord,  may  Ave 
Evermore  be  led  to  Thee. 

As  with  joyful  steps  they  sped 

To  that  lowly  manger-bed  ; 

There  to  bend  the  knee  before 

Him  Whom  Heaven  and  earth  adore ; 

So  may  we  with  willing  feet 

Ever  seek  the  mercy-seat. 

As  they  offer'  d  gifts  most  rare 
At  that  manger  rude  and  bare  ; 
So  may  we  with  holy  joy, 
Pure  and  free  from  sin's  alloy, 
All  our  costliest  treasures  bring, 
Christ,  to  Thee,  our  heavenly  King. 

Holy  Jesus  !  every  day 
Keep  us  in  the  narrow  way  ; 
And,  when  earthly  things  are  past, 
Bring  our  ransom' d  souls  at  last 
Where  they  need  no  star  to  guide, 
Where  no  clouds  Thy  glory  hide. 

72 

Rise,  crown' d  with   light,  imperial  Salem, 

rise  ; 
Exalt  thy  towering  head  and  lift  thine  eyes : 
See  heaven  its  sparkling  portals  wide  display, 
And  break  upon  thee  in  a  flood  of  day. 

See  a  long  race  thy  spacious  courts  adorn, 
See  future  sons,  and  daughters  yet  unborn, 
In  crowding  ranks  on  every  side  arise, 
Demanding  life,  impatient  for  the  skies. 

See  barbarous  nations  at  thy  gates  attend, 
Walk  in  thy  light,  and  in  thy  temple  bend  : 
See  thy  bright  altars  throng' d  with  prostrate 

kings, 
While  every  land  its  joyous  tribute  brings. 

The  seas  shall  waste,  the  skies  to  smoke  de- 
cay, 

Rocks  fall  to  dust,  and  mountains  melt 
away  ; 

But  fixed  His  word,  His  saving  power  re- 
mains ; 

Thy  realm  shall  last,  thy  own  Messiah  reigns, 

3* 


73 
Watchman  !  tell  us  of  the  night, 

What  its  signs  of  promise  are. 
Tiuveller!  o'er  yon  mountain's  height 

S  le  that  glory-beaming  star. 
Watchman  !  does  its  beauteous  ray 

Aught  of  joy  or  hope  foretell  '.' 
Traveller  !  yes  ;  it  brings  the  day, 

Promised  day  of  Israel. 

Watchman  !  tell  us  of  the  night  : 

Higher  yet  that  star  ascend-. 
Traveller  !   blessedness  and  light, 

Peace  and  truth,  its  course  portends. 
Watchman  !   will  its  beams  alone 

<  iild  the  spot  that  gave  them  birth? 
Traveller !  ages  are  its  own  ; 

See,  it  bursts  o'er  the  earth. 

Watchman  !  tell  us  of  the  night, 

For  the  morning  seems  to  dawn. 
Traveller!   darkness  takes  its  (light  ; 

Doubt  and  terror  are  withdrawn. 
Watchman  !  let  thy  wanderings  cease  ! 

Hie  thee  to  thy  quiet  home. 
Traveller!  lo!   the  Prince  of  Peace. 

Lo  !  the  Son  of  God,  is  come. 

74 

Hail,  Thou  once  despised  Jesus  ; 

Hail,  Thou  Galilean  King; 
Thou  didst  suffer  to  release  us ; 

Thou  didst  free  salvation  bring  ! 
Hail,  Thou  agonizing  Saviour, 

Bearer  of  our  sin  and  shame  ; 
By  Thy  merit  we  find  favour  ; 

Life  is  given  through  Thy  Kame. 

Paschal  Lamb,  by  God  appointed, 

All  our  sins  were  on  Thee  laid  ; 
By  Almighty  love  anointed, 

Thou  East  full  atonement  made. 
All  Thy  people  are  forgiven 

Through  the  virtue  of  Thy  Blood  ; 
Open'd  is  the  gate  of  heaven, 

Peace  is  made  'twixt  man  and  God. 

Jesus,  hail!  enthroned  in  glory, 

There  forever  to  abide, 
All  the  heavenly  hosts  adore  Thee, 

Stated  at  Thy  Father's  side ; 
There  for  sinners  Thou  art  pleading : 

There  Thou  dost  our  place  prepare  ; 
Ever  for  us  interceding, 

Till  in  glory  we  appear. 

Worship,  honour,  power,  and  blessing 

Thou  art  worthy  to  receive  ; 
Loudest  praises,  without  ceasing, 

Meet  it  is  for  us  to  give  ! 
Help,  ye  bright  angelic  spirits, 

Bring  your  sweetest,  noblest  lays  ; 
Help  to  sing  our  Saviour's  merits, 

Help  to  chant  Emmanuel's  praise. 

75 

Behold  the  glories  of  the  Lamb 

Amid  His  Father's  throne  ; 
Prepare  new  honours  for  His  Name, 

And  songs  before  unknown. 

Lei  elders  worship  at  His  feet, 

The  (  hurch  adore  around, 
With  vials  full  of  odours  sweet, 

And  harps  of  sweeter  sound. 


Now  to  the  Lamb  that  once  was  slain 

Be  endless  blessings  paid  ; 
Salvation,  glory,  joy,  remain 

For  ever  on  Thy  head. 

Thou  hast  redeem'd  our  souls  with  blood. 

Hast  set  the  prisoners  free, 
1  last  made  us  kings  and  priests  to  God, 

And  we  shall  reign  with  Thee. 


76 

When  (iod  of  old  came  down  from  heaven, 

In  power  and  wrath  lie  came; 
Before  1 1  is  feet  the  clouds  were  riven, 

Half  darkness  and  half  flame. 

But  when  He  came  the  second  time, 

He  came  in  power  and  love  ; 
Softer  than  gale  at  morning  prime 

Hover' d  His  holy  Dove. 

The  fires  that  rush'd  on  Sinai  down 

In  sudden  torrents  dread, 
Now  gently  light,  a  glorious  crown, 

On  every  sainted  head. 

And  as  on  Israel's  awe-struck  ear 

The  voice  exceeding  loud, 
The  trump,  that  angels  quake  to  hear, 

Thrill'd  from  the  deep  dark  cloud  ; 

So,  when  the  Spirit  of  our  God 

Came  down  His  flock  to  find, 
A  voice  from  heaven  was  heard  abroad, 

A  rushing  mighty  wind. 

It  fills  the  Church  of  God  ;  it  fills 

The  sinful  world  around  ; 
Only  in  stubborn  hearts  and  wills 

No  place  for  it  is  found. 

Come  Lord,  come  Wisdom,  Love,  and  Power, 

Open  our  ears  to  hear  ; 
Let  us  not  miss  the  accepted  hour  ; 

Save,  Lord,  by  love  or  fear. 

77 

Gracious  spirit,  Holy  Ghost, 
Taught  by  Thee  we  covet  most, 

Of  Thy  gifts  at  Penteco-t, 
Holy,  heavenly  Love. 

Love  is  kind,  and  suffers  long, 

Love  is  meek,  and  thinks  no  wrong, 

Love  than  death  itself  more  strong ; 
Therefore,  give  us  Love. 

Prophecy  will  fade  away, 
Melting  in  the  light  of  day : 

Love  will  ever  with  us  stay  ; 
Therefore,  give  us  Love. 

Faith  will  vanish  into  sight ; 

Hope  be  emptied  in  delight; 
Love  in  heaven  will  shine  more  bright; 

Therefore,  give  us  Love. 

Faith  and  Hope  and  Love  we  see 
Joining  hand  in  hand  agree  ; 

But  the  greatest  of  the  three, 
And  the  best,  is  Love. 

From  the  overshadowing 
Of  thy  gold  and  silver  wing, 

Shed  on  us,  who  to  Thee  sing, 
Holy,  heavenly  Love. 


32 


LEInTTE^T    H-Z"3^XTS. 


78 

Forty  days  and  forty  nights 

Thou  wast  fasting  in  the  wild  ; 
Forty  days  and  forty  nights 

Tempted,  and  yet  undefiled. 
Shall  not  we  Thy  sorrow  share, 

And  from  earthly  joys  abstain, 
Fasting  with  unceasing  prayer, 

Glad  with  Thee  to  sutler  pain? 
And  if  Satan,  vexing  sore, 

Flesh  or  spirit  should  assail, 
Thou,  his  Vanquisher  before, 

Grant  we  may  not  faint  or  fail. 
So  shall  we  have  peace  divine ; 

Holier  gladness  ours  shall  be; 
Kound  us,  too,  shall  angels  shine, 

Such  as  minister'd  to  Thee. 
Keep,  O  keep  us,  Saviour  dear, 

Ever  constant  by  Thy  side  ; 
That  with  Thee  we  may  appear 

At  th'  eternal  Eastertide. 

79 

Lord,  in  this  Thy  mercy's  day, 

Ere  the  time  shall  pass  away, 

On  our  knees  we  fall  and  pray. 

Holy  Jesus,  grant  us  tears, 

Fill  us  with  heart-searching  fears, 

Ere  the  hour  of  doom  appears. 

Lord,  on  us  Thy  Spirit  pour, 

Kneeling  lowly  at  Thy  door, 

Ere  it  close  for  evermore. 

By  Thy  night  of  agony, 

By  Thy  supplicating  cry, 

By  Thy  willingness  to  die, 

By  Thy  tears  of  bitter  woe 

For  Jerusalem  below, 

Let  us  not  Thy  love  forego. 

Judge  and  Saviour  of  our  race, 

When  we  see  Thee  face  to  face, 

Grant  us  'neath  Thy  wings  a  place. 

On  thy  love  we  rest  alone, 

And  that  love  will  then  be  known 

By  the  pardoned  round  Thy  throne. 

80 

Weary  of  earth,  and  laden  with  my  Bin, 
I  look  at  heaven  and  Ion":  to  enter  in, 
But  there  no  evil  thing'  may  find  a  home: 
And  yet  I  hear  a  voice  that  bids  me  "Come." 
So  vile  I  am,  how  dare  I  hope  tr>  stand 
In  the  pure  glory  of  that  holy  land  ? 
Before  the  whiteness  of  that  Throne  appear? 
Yet  there  are  Hands  stretch'd  out  to  draw  me 

near. 
The  while  I  fain  would  tread  the  heavenly  way, 
Evil  is  ever  with  me,  day  by  day ; 
Yet  on  mine  ear  the  gracious  tidings  fall, 
"Repent,  confess,  thou  shalt  be  loosed  from 

all." 
It  is  the  voice  of  Jesus  that.  I  hear, 
His  are  the  Hands  stretch'd  out  to  draw  me 

near. 
And  His  the  Blood  that  can  for  all  atone, 
And  set  me  faultless  there  before  the  Throne. 
Twas  He  Who  found  me  on  the  deathly  wild. 
And  made  me  heir  of  heaven,  the  Father's 

child. 
And  day  by  day,  whereby  my  soul  may  live. 
Gives  me  His  grace  of  pardon,  and  will  give. 
Yea,  Thou  wilt  answer  for  me,  Righteous  Lord: 
Thine  all  the  merits,  mine  the  great  reward : 
Thine  the  sharp  thorns,  and  mine  the  golden 

crown, 
Minethe  tifewon,  and  Thine  the  life  laid  down. 


81 

Christian  !  dost  thou  see  them  on  the  holy  ground, 
H  ovv  the  powers  of  darkness  rage  thy  steps  around? 
Christian,  up  and  smile  them,  counting  gain  bui 

loss  ; 
In  the  strength  that  cometh  by  the  Holy  Cross. 

Christian,  dost  thou    feel  them,  how  they   work 

within, 
Striving,  tempting,  luring,  goading  into  sin  ? 
Christian,  never  tremble  ;  never  be  downcast  ; 
Gird  thee  for  the  battle,  watch  and  pray  and  fast. 

Christian  !  dost  thou  hear  them,  how  they  speak 

thee  fair? 
"  Always  fast    and    vigil  ?     always    watch    and 

prayer?" 
Christian,  answer  boldly :"  while  I  breathe  I  pray!" 
Peace  shall  follow  battle,  night  shall  end  in  day. 

"  Well  I  know  thy  trouble,  O  my  servant  true  ; 

Thou  art  very  weary,  I  was  weary  too  ; 

But  that  toil  shall  make  thee  some  day  all  Mine 

own, 
And  the  end  of  sorrow  shall  be  near  My  Thrcne." 

82 

Weary  of  wandering  from  my  God, 
And  now  made  willing  to  return, 

I  hear  and  bow  me  to  the  rod : 

For  Thes,  not  without  hope,  I  mourn 

I  have  an  Advocate  above, 

A  Friend  before  the  throne  of  love. 

O  Jesus,  full  of  pardoning  grace — 
More  full  of  grace  than  1  of  sin ; 

Yet  once  again  I  seek  Thy  face  : 
Open  Thine  arms  and  take  me  inj 

And  freely  my  backslidings  heal, 

And  love  the  faithless  sinner  still. 

Thou  know'st  the  way  to  bring  me  back, 
My  fallen  spirit  to  restore: 

O,  for  Thy  Truth  and  mercy's  sake, 
Forgive,  and  bid  me  sin  no  more : 

The  ruins  of  my  soul  repair, 

And  make  my  heart  a  house  of  prayer. 

83 

O  sinner,  lift  the  eye  of  faith, 
To  true  repentance  turning ; 

Bethink  thee  of  the  curse  of  sin, 
Its  awful  guilt  discerning; 

Upon  the  Crucified  One  look, 

And  thou  shalt  read,  as  in  a  book, 

What  well  is  worth    thy  learning. 

None  ever  knew  such  pain  before, 

Such  infinite  affliction ; 
None  ever  felt  a  grief  like  His 

In  that  dread  crucifixion  : 
For  us  lie  bore  those  bitter  throes, 

For  us  those  agonizing  woes 
In  oft-renewed  infliction. 

O  sinner,  mark,  and  ponder  well 
Sin's  awful  condemnation  ; 

Think  what  a  sacrifice  it  cost 
To  purchase  thy  salvation ; 

Had  Jesus  never  bled  and  died, 

Then  what  could  thee  and  all  betide 

But  uttermost  damnation  ? 

Lord,  give  us  grace  to  flee  from  sin, 
And  i-'atan's  wiles  ensnaring, 

And  from  those  everlasting  flames 
For  evil  ones  preparing. 

Jesus,  we  thank  Thee,  and  entreat 
To  rest  forever  at  Thy  feet, 

Thy  heavenly  glory  sharing. 


33 


84 

Jesus,  and  shuii  it  ever  be, 
A  mortal  man  ashamed  of  Thee? 
Ashamed  of  Thee,  Whom  angels  praise? 
Whose  glories  shine  through  endless  days ? 

Ashamed  of  Jesus]  sooner  far 
Let  night  disown  eaota  radiant  star; 
"Pis  midnight  with  my  soul,  till  He, 
Bright  Morning  Star,  bid  darkness  tlee. 

Ashamed  of  Jesus  1  O  as  soon 
Let  morning  blush  tc  own  the  sun  ; 
\li>  sheds  the  beams  of  light  divine 
O'er  this  benighted  soul  of  mine. 

Ashamed  of  Jesus!  that  dear  Friend 
On  Whom  my  hopes  of  heaven  depend? 
No  ;  when  I  blush,  be  this  my  shame, 
That  1  no  more  revere  His  Name. 

Ashamed  of  Jesus!  empty  pride; 
I'll  boast  a  Saviour  crucified  ; 
And  O  may  this  my  portion  be. 
My  Saviour  not  ashamed  of  me. 

85 

Jesus,  Lover  of  my  soul, 

Let  me  to  Thy  Bosom  fly. 
While  the  nearer  waters  roll, 

While  the  tempest  still  is  high : 
Hide  me,  O  my  Saviour,  hide. 

Till  the  storm  of  life  be  past ; 
Safe  into  the  haven  guide, 

O  receive  my  soul  at  last. 

Other  refuge  have  I  none, 

Hangs  my  helpless  soul  on  Thee; 
Leave,  ah !  leave  me  not  alone, 

Still  support  and  comfort  me: 
All  my  trust  on  Thee  is  stay'd; 

All  my  help  from  Thee  1  bring ; 
Cover  my  defenceless  head 

With  the  shadow  of  Thy  wing. 
Plenteous  grace  with  Thee  is  found, 

Grace  to  cover  all  my  sin  ; 
Let  the  healing  streams  abound, 

Make  and  keep  me  pure  within: 
Thou  of  life  the  Fountain  art, 

Freely  let  me  take  of  Thee : 
Spring  Thou  up  within  my  heart. 

Rise  to  all  eternity. 

86 

Far  from  my  heavenly  home, 

Far  from  my  Father's  breast, 
Fainting  I  cry,  Blest  Spirit,  come, 

And  speed  me  to  my  rest. 
My  spirit  homeward  turns. 

And  fain  would  thither  flee ; 
My  heart,  O  Sion,  droops  and  yearns, 

When  I  remember  thee. 
To  thee,  to  thee  I  press, 

A  dark  and  toilsome  road  ; 
When  shall  I  pass  the  wilderness, 

And  reach  the  saints'  abode? 
God  of  my  life,  be  near ; 

On  Thee  my  hopes  I  cast ; 
O  guide  me  through  the  desert  here, 

And  bring  me  home  at  last. 

87 

LITANY  OF  PENITENCE. 

■  Gnd  the  Father,  God  the  Son, 
God  the  Spirit,  Three  in  One, 
Hear  us  from  Thy  Heavenly  Throne, 

Spare  us.  Holy  Trinity. 
Thou  Who  leaving  Crown  and  Throne 
Cam  est  here,  an  outcast  lone, 
That  Thou  mightest  save  Thine  own, 

Hear  us,  Holy  Jesu. 
Thou,  despised,  denied,  refused. 
And  for  man's  trangressions  bruised, 
Sinless,  yet  of  sin  accused. 

Hear  us,  Holy  Jesu. 
Shepherd  of  the  straying  sheep, 
Comforter  of  them  that  weep, 
Hear  us  crying  from  the  deep, 

Hear  us,  Holy  Jesu. 
That  we  give  to  sin  do  place, 
That  we  never  quenoh  Thy  grace, 
That  we  ever  seek  Thy  Face, 

We  beseech  Thee,  Jesu. 


That  denying  evil  lust. 
Living  godly,  meek,  and  just, 
In  Thee  only  we  may  trust, 

We  beseech  Thee,  Jesu. 
That  to  sin  forever  dead 
We  may  live  to  Thee  instead. 
And  the  narrow  pathway  tread, 

We  beseech  Thee,  Jesu. 
When  shall  end  the  battle  sore. 
When  our  pilgrimage  is  o'er, 
Grant  Thy  peace  for  evermore. 

We  beseech  Thee,  Jesu. 

88 

LITANY  OF  THE  PASSION. 
God  the  Father,  God  the  Son, 
God  the  Spirit,  Three  in  One, 
Hear  us  from  Thy  heavenly  Throne; 

Spare  us.  Holy  Trinity. 
Jesu,  Who  for  us  didst  bear 
Scorn  and  sorrow,  toil  and  care. 
Hearken  to  our  lowly  prayer  ; 

Save  us,  Holy  Jesu. 
By  that  hour  of  agony, 
Spent  while  Thine  Apostles  three 
Slumbered  in  Gethsemane, 

Hear  us.  Holy  Jesu. 
By  the  scourging  Thou  hast  borne ; 
By  the  purple  robe  of  scorn ; 
By  the  reed  and  crown  of  thorn  ; 

Hear  us,  Holy  Jesu. 
By  Thy  nailing  to  the  tree ; 
By  the  title  over  Thee  ; 
By  the  gloom  of  Calvary  ; 

Hear  us,  Holy  Jesu. 
By  Thy  Seven  Words  then  said  ; 
By  the  bowing  of  Thy  Head ; 
By  Thy  numbering  with  the  dead ; 

Hear  us,  Holy  Jesu. 
When  temptation  sore  is  rife. 
When  we  faint  amidst  the  strife, 
Thou  Whose  death  hath  been  our  life; 

Save  us,  Holy  Jesu. 
So  with  hope  in  Thee  made  fast. 
When  death's  bitterness  is  past, 
We  may  see  Thy  face  at  last ; 

Save  us.  Holy  Jesu. 

89 
LITANY  OF  THE  CHURCH. 

God  the  Father,  God  the  Son, 
God  the  Spirit,  Three  in  One, 
Hear  us  from  Thy  heavenly  Throne : 

Spare  us,' Holy  Trinity. 
Jesus,  with  Thy  Church  abide. 
Be  her  Saviour,  Lord,  and  Guide, 
While  on  earth  Her  faith  is  tried; 

We  beseech  Thee,  hear  us. 
Arms  of  love  around  Her  throw, 
Shield  Her  safe  from  every  foe, 
Comfort  Her  in  time  of  woe  ; 

We  beseech  Thee,  hear  us. 
Keep  Her  life  and  doctrine  pure, 
Grant  Her  patience  to  endure, 
Trusting  in  Thy  promise  sure ; 

We  beseech  Thee,  hear  us. 
May  She  one  in  doctrine  be, 
One  in  truth  and  charitv. 
Winning  all  to  faith  in  Thee  ; 

We  beseech  Thee,  hear  us. 
May  She  guide  the  poor  and  blind, 
Seek  the  lost  until  She  find. 
And  the  broken-hearted  bind, 

We  beseech  Thee,  hear  us. 
May  Her  lamp  of  truth  be  bright. 
Bid  Her  bear  aloft  its  light 
Through  the  realms  of  heathen  night ; 

We  beseech  Thee,  hear  us. 
May  Her  scattered  children  be 
From  reproach  of  evil  free, 
Blameless  witnesses  for  Thee ; 

We  beseech  Thee,  hear  us. 
May  She  soon  all  glorious  be. 
Spotless  and  from  wrinkle  free, 
Pure,  and  bright,  and  worthy  Thee; 

We  beseech  Thee,  hear  vs. 
Fit  Her  all  Thy  joy  to  r.hare 
In  the  home  Thou  dost  prepare. 
And  be  ever  blessed  there  ; 

We  beseech  Tlue.  hea-us. 


34 


90 

The  Royal  Banners  forward  go, 
The  Cross  shines  forth  in  mystic  glow ; 
Where  He  in  flesh,  our  flesh  Who  made, 
Our  sentence  bore,  our  ransom  paid. 

There,  whilst  He  hung,  His  sacred  Side 
By  soldier's  spear  was  opened  wide, 
To  cleanse  us  in  the  precious  flood 
Of  Water  mingled  with  His  Blood. 

O  tree  of  glory,  tree  most  fair, 
Ordained  those  Holy  Limbs  to  bear, 
How  bright  in  purple  robe  it  stood, 
The  purple  of  a  Saviour's  Blood ! 

Upon  its  arms,  like  balance  true, 
He  weighed  the  price  for  sinners  due, 
The  price  which  none  but  He  could  pay, 
And  spoiled  the  spoiler  of  his  prey. 

To  Thee  Eternal  Three  in  One, 
Let  homage  meet  by  all  be  done : 
As  by  the  Cross  Thou  dost  restore, 
So  rule  and  guide  us  evermore. 

91 

Sing,  my  tongue  the  glorious  battle, 
Sing  the  last,  the  dread  affray ; 

O'er  the  Cross,  the  Victor's  trophy, 
Sound  the  high  triumphal  lay, 

How  the  pains  of  death  enduring, 
Earth's  Redeemer  won  the  day. 

Now  the  thirty  years  accomplished 
Which  on  earth  He  willed  to  see, 

Born  for  this,  He  meets  His  passion, 
Gives  Himself  an  offering  free ; 

On  the  Cross  the  Lamb  is  lifted, 
There  the  Sacrifice  to  be. 

Faithful  Cross,  above  all  other 

One  and  only  noble  Tree, 
None  in  foliage,  none  in  blossom, 

None  in  fruit  thy  peer  may  be  ; 
Sweetest  wood  and  sweetest  iron  ; 

Sweetest  Weight  is  hung  on  Thee. 

Glory  let  us  give,  and  blessing 
To  the  Father,  and  the  Son, 

Honor,  might,  and  praise  addressing, 
While  eternal  ages  run  ; 

Ever  to  His  love  confessing, 
Who  from  Both  with  Both  is  One. 

92 

All  glory,  laud,  and  honour 
To  Thee,  Redeemer,  King  I 

To  Whom  the  lips  of  children 
Made  sweet  Hosannas  ring. 

Thou  art  the  King  of  Israel, 

Thou  David's  royal  Son, 
Who  in  the  Lord's  Name  comest, 

The  King  and  Blessed  One. 

All  glory,  etc. 

The  company  of  angels 

Are  praising  Thee  on  high  ; 

And  mortal  men,  and  all  things 
Created,  make  reply. 

All  glory,  etc. 


The  people  of  the  Hebrews 

With  palms  before  Thee  went: 

Our  praise  and  prayer  and  anthems 
Before  Thee  we  present. 

All  glory,  etc. 

To  Thee  before  Thy  passion 
They  sang  their  hymns  of  praise: 

To  Thee,  now  high  exalted, 
Our  melody  we  raise. 

All  glory,  etc. 

Thou  didst  accept  their  praises: 
Accept  the  prayers  we  bring, 

Who  in  all  good  delightest, 
Thou  good  and  gracious  King. 

All  glory,  etc. 

93 

Ride  on  I  ride  on  in  majesty  ! 

Hark  !  all  the  tribes  Hosanna  cry : 

O  Saviour  meek,  pursue  Thy  road 

With  palms  and  scattered  garments  strow'd 

Ride  on  !  ride  on  in  majesty  ! 

In  lowly  pomp  ride  on  to  die : 

O  Christ,  Thy  triumphs  now  begin 

O'er  captive  death  and  conquer*  d  sin. 

Ride  on  !  ride  on  in  majesty ! 

The  winged  armies  of  the  sky 

Look  down  with  sad  and  wondering  eyes 

To  see  the  approaching  sacrifice. 

Ride  on  !  ride  on  in  majesty  I 
The  last  and  fiercest  strife  is  nigh  ; 
The  Father  on  His  sapphire  throne 
Expects  His  own  anointed  Son. 

Ride  on  !  ride  on  in  majesty  ! 
In  lowly  pomp  ride  on  to  die ; 
Bow  Thy  meek  head  to  mortal  pain, 
Then  take,  O  God,  Thy  power,  and  reign, 

94 

Glory  be  to  Jesus, 

Who  in  bitter  pain 
Poured  for  me  the  life-blood 

From  His  sacred  veins ! 
Grace  and  life  eternal 

In  that  Blood  I  find, 
Blest  be  His  compassion 

Infinitely  kind  ! 

Blest  through  endless  ages 

Be  the  precious  stream, 
Which  from  endless  torments 

Did  the  world  redeem  1 
Abel's  blood  for  vengeance 

Pleaded  to  the  skies; 
But  the  Blood  of  Jesus 

For  our  pardon  cries. 

Oft  as  earth  exulting 

Wafts  its  praise  on  high, 
Angel-hosts  rejoicing 

Make  their  glad  reply. 
Lift  ye  then  your  voices  ; 

Swell  the  mighty  flood  ; 
Louder  still  and  louder 

Praise  the  precious  Blood. 


35 


95 

There  is  a  green  hill  far  away, 

Without  a  city  wall, 
Where  the  dear  I  ord  was  crucified 

Win)  died  to  save  us  all. 
We  may  not  know,  we  cannot  tell, 

What  pains  He  had  to  bear, 
But  we  believe  it  was  for  us 

He  hung  and  suffered  there. 
He  died  that  we  might  be  forgiven, 

He  died  to  make  us  good, 
That  we  might  go  at  last  to  heaven, 

Saved  by  His  precious  blood. 
There  was  no  other  good  enough 

To  pay  the  price  of  sin, 
He  only  could  unlock  the  gate 

Of  heaven,  and  let  us  in. 
O,  dearly,  dearly  has  He  loved, 

And  we  must  love  Him  too, 
And  trust  in  His  redeeming  blood, 

And  try  His  works  to  do. 

96 

At  the  Cross  her  station  keeping 
Stood  the  mournful  Mother  weeping, 

Where  He  hung,  the  dying  Lobd; 
For  her  soul  of  joy  bereaved, 
Bowed  with  anguish,  deeply  grieved, 

Felt  the  sharp  and  piercing  sword. 

Oh,  how  sad  and  sore  distressed, 
Now  was  she,  that  Mother  blessed 

Of  the  sole-begotten  One ; 
Deep  the  woe  of  her  affliction, 
When  she  saw  the  Crucifixion 

Of  her  ever-glorious  Son. 

WTho,  on  Christ's  dear  Mother  gazing 
Pierced  by  anguish  so  amazing, 

Born  of  woman,  would  not  weep  1 
Who,  on  Christ's  dear  Mother  thinking 
Such  a  cup  of  sorrow  drinking, 

Would  not  share  her  sorrows  deep  ? 

J  ESU,  may  her  deep  devotion 
Stir  in  me  the  same  emotion, 

Fount  of  love,  Redeemer  kind, 
That  my  heart  fresh  ardour  gaining, 
And  a  purer  love  attaining, 

May  with  Thee  acceptance  find. 

97 

()  sacred  Head,  surrounded 
By  crown  of  piercing  thorn  ! 

0  bleeding  Head,  so  wounded, 
Reviled,  and  put  to  scorn  ! 

Death's  pallid  hue  comes  o'er  Thee, 

The  glow  of  life  decays, 
Yet  Angel -hosts  adore  Thee, 

And  tremble  as  they  gaze. 

1  see  Thy  strength  and   vigor 

All  fading  in  the  sirife, 
And  death  with  cruel  rigor 

Bereaving  Thee  of  life ; 
()  agony  and  dying! 

( >  love  to  sinners  free ! 
Jksu,  all  grace  supplying, 

O  turn  Thy  face  on  me. 

In  this  Thy  bitter  Passion, 
Good  Shepherd,  think  of  me, 

With  Thy  most  sweet  companion, 
Unworthy  though  I  be  : 


Beneath  Thy  Cross  abiding, 

For  ever  would  I  rest ; 
In  Thy  dear  love  confiding, 

And  with  Thy  presence  blest 

98 

Rock  of  ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee; 
Let  the  water  and  the  blood, 
From  Thy  riven  side  which  flow'd 
Be  of  sin  the  double  cure, 
Cleanse  me  from  its  guilt  and  power. 

Not  the  labours  of  my  hands 
Can  fulfil  Thy  law's  demands; 
Could  my  zeal  no  respite  know, 
Could  my  tears  for  ever  (low, 
All  for  sin  could  not  atone, 
Thou  must  save,  and  Thou  alone- 
Nothing  in  my  hand  I  bring  ; 
Simply  to  Thy  Cross  I  cling  ; 
Naked,  come  to  Thee  for  dress; 
Helpless,  look  to  Thee  for  grace ; 
Foul,  I  to  the  Fountain  fly  ; 
Wash  me  Saviour,  or  I  die. 

While  I  draw  this  fleeting  breath, 
When  my  eyelids  close  in  death, 
When  1  soar  through  tracts  unknown, 
See  Thee  on  Thy  judgment  throne, 
Rock  of  ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee. 

99 

Wrhen  I  survey  the  wondrous  Cross 
On  which  the  Prince  of  glory  died, 
My  richest  gain  I  count  but  loss, 
And  pour  contempt  on  all  my  pride. 

Forbid  it,  Lord,  that  I  should  boast 
Save  in  the  Cross  of  Christ  my  God  ; 
All  the  vain  things  that  charm  me  most, 
I  sacrifice  them  to  His  Blood, 

See  from  His  Head,  His  Hands,  His  Feet, 
Sorrow  and  love  flow  mingling  down  ; 
Did  e'er  such  love  and  sorrow  meet, 
Or  thorns  compose  so  rich  a  crown  ? 

Were  the  whole  realm  of  nature  mine, 
That  were  an  offering  far  too  small ; 
Love  so  amazing,  so  Divine, 
Demands  my  soul,  my  life,  my  all. 

To  Chkist,  Who  won  for  sinners  grace, 
By  bitter  grief  and  anguish  sore, 
Be  praise  from  all  the  ransomed  race 
For  ever  and  for  evermore. 

100 

Behold  the  Lamh  of  God  ! 
All  hail,  Incarnate  Word, 
Thou  everlasting  Lord, 

Saviour  most  blest; 
Fill  us  with  love  that  never  faints, 
Grant  us  with  all  Thy  blessed  Sainta 

Eternal  rest. 

Behold  t  lie  Lamb  of  God! 
Into  the  sacred  flood 
Of  Thy  most  precious  Blood 

My  soul  I  casl  : 
Wash  me  and  make  me  clean  within, 
And  keep  me  pure  from  every  sin, 

Till  life  be  past. 


36 


EUCHTVRISTie  HgM/NS. 


uMi<'(,rKM,r^'».»'i/«.>n/«,rw»u«./M,/'K'i.fi 


101.     KYRIE,  ELEISON. 

Lord,  have  mercy  upon  us.  {Thrice.) 
Christ,  have  mercy  upon  us.  (Thrice. ) 
Lord,    have  mercy  upon  us.     (Thrice.) 

102.     GLORIA  IN  EXCELSIS. 

Glory  be  to  God  on  high,  and  on  earth  peace, 
irnod  will  towards  men.  We  praise  Thee,  we 
bless  Thee,  wo  worship  Thee,  we  glorify  Thee, 
we  give  thanks  to  Thee  for  Thy  great  glory,  O 
T/ord  God,  Heavenly  King,  God  the  Father  Al- 
mighty. 

O  Lord,  the  Only-Begotten  Son  Jesus  Christ ; 
O  Lord  God,  Lamb  of  God,  Son  of  the  Father, 
That  takest  away  the  sins  of  the  world,  have 
mercy  upon  us.  Thou  that  takest  away  the 
■lins  of  the  world,  have  mercy  upon  us.  Thou 
that  takest  away  the  sins  of  the  world,  receive 
our  prayer.  Thou  that  sittest  at  the  right  hand 
of  God  the  Father,  have  mercy  upon  us. 

For  Thou  only  art  Holy ;  Thou  only  art  the 
Lord ;  Thou  only,  O  Christ,  with  the  Holy 
Ghost,  art  Most  High  in  the  Glory  of  God  the 
Father.    Amen. 

103      AVE  VERUM. 

Jesu,  Word  of  God,  Incarnate, 

Of  the  Virgin  Mary  born  : 
On  the  Cross,  Thy  sacred  Body 

For  us  men  with  nails  was  torn. 
Cleanse  us  by  the  Blood  and  Water 

Streaming  from  Thy  pierced  side.  , 

Feed  us  with  Thy  Body  broken, 

Now  and  in  death's  agony. 

Hear  us,  merciful  and  mild, 
Jesu,  Mary's  gracious  Child. 

104.     BENEDICTUS  QUI  VENIT. 

Blessed  is  He  that  cometh  in  the  Name  of  the 
Lord.     Hosanna  in  the  highest. 

105.     AGNUS  DEI. 

O  Lamb  of  God,  That  takest  away  the  sins  of 
the  world  :  have  mercy  upon  us. 

O  Lamb  of  God,  That  takest  away  the  sins  of 
the  world  :  have  mercy  upon  us. 

O  Lamb  of  God,  That  takest  away  the  sins  of 
the  world  :  grant  us  Thy  peace. 


I  106  | 

MEMORIAL  OF  THE  BLESSED  SACRAMENT. 


ANTIPHON.—O  Sacred  Banquet  !  wherein  Christ 
is  received ;  the  memory  of  His  Passion  is 
renewed  ;  our  souls  are  fulfilled  with  grace,  and 
the  pledge  of  eternal  glory  given  unto  us.    Alleluia. 

0  SALUTARIS. 
O  Saving  Victim,  opening  wide 

The  gate  of  Heaven  to  man  below, 
Our  foes  press  on  from  every  side  ; 

Thine  Aid  supply,  Thy  strength  bestow. 

All  praise  and  thanks  to  Thee  ascend 
For  evermore,  Blest  One  in  Three  ; 

O  grant  us  Life  that  shall  not  end, 
In  our  true  native  land  with  Thee. 

*  *  *  *  #• 

When  the  Blessed  Sacrament  is  present,  sing  here 
Ave  Verum,  Benedictus  qui  venit,  or  other  suitable 
Hymn,  followed  by  TANTUM  ERGO. 

Therefore  we,  before  Him  bending, 

This  great  Sacrament  revere  ; 
Types  and  shadows  have  their  ending, 

For  the  newer  Rite  is  here  : 
Faith  our  outward  sense  befriending 

Makes  our  outward  vision  clear. 


Glory  let  us  give,  and  blessing, 

To  the  Father  and  the  Son, 
Honour,  might  and  praise  addressing. 

While  eternal  ages  run  : 
Ever  too,  His  love  confessing, 

Who  from  Both,   with  Both  is  One. 

*  *  *  *  * 

V.     Thou  gavest  them  Bread  from  Heaven  : 

R.     Containing  in  Itself  all  sweetness. 

O  God,  Who  in  this  Wonderful  Sacrament,  hast 
left  us  a  Memorial  of  Thy  Passion,  ;  Grant  us,  we 
beseech  Thee,  so  to  venerate  the  Sacred  Mysteries 
of  Thy  Body  and  Blood,  that  we  may  ever  perceive 
within  ourselves  the  fruit  of  Thy  Redemption: 
Who  livest  and  reignest  with  the  Father,  in  the 
Unity  of  the  Holy  Spirit,  God,  for  ever  and  ever. 
Amen. 

THE  BENEDICTION  IS  FOLLOWED  BY 

PSALM  117.  LAUDATE  DOMINUM. 

O  |  praise  the  Lord  =  |  all  ye  =  |  heathen:  praise 
Him  |  all  =  ye  |  na=  |  tions. 

For  His  Merciful  Kindness  is  |  ev-er  more  and  | 
more=  —  |  towards  us  :  and  the  truth  of  the 
Lord  endureth  for  |  ev  =  er.       |  Praise  the  |  Lord. 

Glory  be  to  the  |  Fa-  =  ther  =  |  and  to  the  | 
Son  :  and  |  to  =  the  |  Ho-ly  |  Ghost. 

As  it  was  in  the  beginning,  is  ]  now  =  and  =  I 
ev-er  =  |  shall  be  :  world  |  with  =  out  |  end. 
A-  I  men. 


107.     DOMINE  NON  SUM  DIGNUS. 

Lord,  1  am  not  worthy  that  Thou  shouldest 
come  under  my  roof;  but  speak  the  word  only, 
and  my  soul  shall  be  healed. 

108.     SALVATOR  MUNDI. 

O  Saviour  of  the  world,  Who  by  Thy  Cross  and 
Precious  Blood  hast  redeemed  us  :  Save  us,  and 
help  us,  we  humbly  beseech  Thee,  O  Lord. 

109.     ECCE  PANIS. 

Lo,  the  aDgels'  Food  is  given 

To  the  pilgrim  who  hath  striven ; 

See  the  children's  Bread  from  heaven 

Which  on  dogs  may  not  be  spent : 
Truth,  the  ancient  types  fulfilling, 
Isaac  bound,  a  victim  willing ; 
Paschal  Lamb  its  life-blood  spilling ; 

Manna  to  the  fathers  sent. 

Very  Bread,  good  Shepherd,  tend  us, 
Jesu,  of  Thy  love  befriend  us, 
Thou  refresh  us,  Thou  defend  us. 
Thine  eternal  goodness  send  us 

In  the  Land  of  Life  to  see  : 
Thou  Who  all  things  canst  and  knowest, 
Who  on  earth  such  Food  bestowest. 
Grant  us  with  Thy  saints,  though  lowest, 
Where  the  Heavenly  Feast  Thou  showest. 

Fellow-heirs  and  guests  to  be. 

110.     ADORO  TE  DEVOTE. 

Thee  we  adore,  O  hidden  Saviour,  Thee, 
Who  in  Thy  Sacrament  dost  deign  to  be ; 
Both  Hesh  and  spirit  at  Thy  Presence  fail. 
Yet  here  Thy  Presence  we  devoutly  hail. 

O  blest  Memorial  of  our  dying  Lord, 
Who  living  Bread  to  men  doth  here  afford  I 
O  may  our  souls  forever  feed  on  Thee, 
And  Thou,  O  Christ,  forever  precious  be. 

Fountain  of  goodness,  Jesu,  Lord  and  God, 
Cleanse  us,  unclean,  with  Thy  most  cleansing 

Blood : 
Increase  our  faith  and  love,  that  we  may  know 
The  hope  and  peace  which  from  Thy  Presence 

flow. 

O  Christ,  Whom  now  beneath  a  veil  we  see. 
May  what  We  thirst  for  soon  our  portion  be. 
To  gaze  on  Thee  unveiled,  and  see  Thy  Face, 
The  vision  of  Thy  glory  and  Thy  grace. 


37 


Ill 

PART  1.     PANGE^  LINGUA. 

Now  my  tongue,  the  Mystery  telling, 

of  the  glorious  Body  sinj;, 
And  the  Blood,  all  price  excelling, 

Which  the  Gentiles'  Lord  and  King, 
In  a  Virgin's  womb  once  dwelling, 

Shed  for  this  world's  ransoming. 

Given  for  us,  and  condescending 

To  be  born  for  us  below, 
He  with  men  in  converse  blending, 

Dwelt  the  seed  of  truth  tosow, 
Till  He  closed  with  wondrous  ending 

His  most  patient  Life  of  woe. 

That  last  night  at  supper  lying, 
Mid  the  Twelve,  His  chosen  band, 

Jesus,  with  the  law  complying. 
Keeps  the  feast  its  rites  demand  ; 

Then  more  precious  Food  supplying, 
Gives  Himself  with  His  own  Hand. 

Word-made-Flesh,  true  Bread  He  maketh, 

By  His  Word,  His  Flesh  to  be  ; 
Wine,  His  Blood  ;  which  whoso  taketh 

Must  from  carnal  thoughts  be  free  ; 
Faith  alone,  though  sight  forsaketh, 

Shows  true  hearts  the  mystery. 

PART  2.     T ANT  UNI  ERGO. 

Therefore  we,  before  Him  bending, 

This  great  Sacrament  revere  ; 
Types  and  shadows  have  their  ending, 

For  the  newer  Rite  is  here  ; 
Faith  our  outward  sense  befriending, 

Makes  our  inward  vision  clear. 

Glory  let  us  give,  and  blessing, 

To  the  Father  and  the  Son, 
Honour,  might  and  praise  addressing, 

While  eternal  ages  run  ; 
Ever  too,  His  love  confessing, 

Who  from  Both,  with  Both  is  One. 

112 

PART  1.      VERBUNI  SUPERNUM. 

The  Heavenly  Word  proceeding  forth, 
Yet  leaving  not  the  Father's  side, 

Accomplishing  His  Work  on  earth 
Had  reached  at  length  life's  eventide. 

By  false  disciple  to  be  given 
To  foemen  for  His  Life  athirst : 

Himself,  the  very  Bread  of  Heaven, 
He  gave  to  His  disciples  first. 

He  gave  Himself,  in  either  kind, 
His  Holy  Body,  Precious  Blood; 

In  love's  own  fulness  thus  designed 
Of  the  whole  man  to  be  the  Food. 

By  birth  their  Fellow-man  was  He, 
Their  Food,  when  sitting  at  the  Board  : 

He  died,  their  RANSOMERto  be; 
He  ever  reigns,  their  great  Reward. 

PART  2      0  SALUTARIS. 

( )  Saving  Victim,  opening  wide 
The  gate  of  Heaven  to  man  below, 

( hir  foes  press  on  from  every  side ; 

Thine  Aid  supply,  Thy  strength  bestow. 

All  praise  and  thanks  to  Thee  ascend 
Pot  evermore',  Blest  One  in  Three; 

< )  grant  us  Life  that  shall  not  end, 
In  our  true  native  land  with  Thee. 

113.     0  ESC  A   V I  AT 0  RUM. 

(i  Pood  thai  weary  pilgrims  love, 
i )  I '.read  of  Angel-hosts  above, 

O  Manna  of  the  Saints, 
The  hungry  soul  would  feed  on  Thee; 
Ne'er  may  the  heart  unsolaced  be 

Which  for  Thy  sweetness  faints. 

O  fount  of  lore,  0  cleansing  Tide, 
Which  from  t  he  Saviour's  pierced  side 

Ami  sacred  heart  dost  How, 
Be  ours  to  drink  of  Thy  pure  rill. 
Which  only  can  our  spirits  All, 

And  all  our  need  bestow. 


Lord  Jesu,  Whom,  by  power  Divine 
Now  hidden  'ncath  the  outward  sign. 

We  worship  anil  adore. 
Grant,  when  the  veil  away  is  rolled, 
With  open  face  we  may  behold 

Thyself  for  evermore. 

114.     UNDE  ET  MEMO  RES. 

And  now,  O  Father,  mindful  of  the  love 

That  bought  us,  once  for  all,  on  Calvary's 
Tree, 
And  having  with  us  Him  that  pleads  above. 

We  here  present,  we  here  spread  forth  to  Thee 
That  only  Offering  perfect  in  Thine  eyes, 

The  one,  true,  pure,  immortal  Sacrifice, 
Look,  Father,  look  on  His  anointed  face. 

And  only  look  on  us  as  found  in  Him  ; 
Look  not  on  our  misusings  of  Thy  grace. 

Our  prayer  so  languid,  and  our  faith  so  dim ; 
For  lo!  between  our  sins  and  their  reward 

We  set  the  Passion  of  Thy  Son  our  Lord. 
And  then  for  those,  our  dearest  and  our  best. 

By  this  prevailing  Presence  we  appeal ; 
O  fold  them  closer  to  Thy  mercy's  breast, 

O  do  thine  utmost  for  their  souls'  true  weal ; 
From  tainting  mischief  keep  them  white  and 
clear, 

And  crown  Thy  gifts  with  strength  to  per- 
severe 
And  so  we  come;  0  draw  us  to  Thy  feet, 

Most  patientSaviour,  Who  canst  love  us  still; 
And  by  this  Food,  so  awful  and  so  sweet. 

Deliver  us  from  every  touch  of  ill : 
In  Thine  own  Service  make  us  glad  and  free, 

And  grant  us  never  more  to  part  with  Thee. 

115 

We  pray  Thee,  Heavenly  Father, 

To  hear  us  in  Thy  love. 
And  pour  upon  Thy  children 

The  unction  from  above. 
That  so  in  love  abiding. 

From  all  defilement  free, 
We  may  in  pur  en  ess  offer 

Our  Eucharist  to  Thee. 
Be  Thou  our  Guide  and  Helper, 

O  Jesus  Christ,  we  pray  ; 
So  mav  we  well  approach  Thee, 

If  Thou  wilt  be  the  Way : 
Thou,  very  Truth,  hast  promised 

To  help  us  in  our  strife. 
Food  of  the  weary  pilgrim, 

Eternal  Source  of  Life. 
And  Thou,  Creator  Spirit, 

Look  on  us,  we  are  Thine; 
Renew  in  us  Thy  graces, 

Upon  our  darkness  shine; 
That,  with  Thy  benediction 

Upon  our  souls  outpoured. 
We  may  receive  in  gladness 

The  Body  of  the  Lord. 
O  Trinity  of  Persons  1 

O  Unity  most  High  I 
On  Thee  alone  relying 

Thy  servants  would  draw  nigh  : 
Unworthy  in  our  weakness, 

On  Thee  our  hope  is  stayed, 
And  blest,  by  Thy  forgiveness 

We  will  not  be  afraid. 

116 

Once,  only  once,  and  once  for  all, 

His  precious  life  He  gave ; 
Before  the  Cross  our  spirits  fall, 

And  own  it  strong  to  save. 
"One  offering,  single  and  complete," 

With  lips  and  heart  we  say; 
But  what  He  never  can  repeat, 

He  shows  forth  day  by  day. 
For,  as  the  Priest  of  Aaron's  line 

Within  the  Holiest  stood, 
And  sprinkled  all  the  Mercy-shrine 

With  sacrificial  blood, 
So  He,  who  once  atonement  wrought. 

Our  Priest  of  endless  power. 
Presents  Himself,  lor  those  He  bought 

In  that  dark  noontide  hour. 
His  Manhood  pleads  where  now  It  lives 

On  heaven's  eternal  Throne, 
And  where  in  Mystic  Rite  He  gives 

Its  Presence  to  His  own. 
And  so  we  show  Thy  death,  O  Lord, 

Till  Thou  again  appear ; 
And  fee!,  when  we  approach  Thy  Board, 

We  have  an  Altar  here. 


38 


in 

Alleluia !  sing  to  Jesuf  ! 

His  the  Sceptre,  His  the  Throne; 
Alleluia!  His  the  triumph, 

His  the  victory  alone ; 
Hark!  the  songs  of  peaceful  Sion 

Thunder  like  a  mighty  flood; 
Jesus  out  of  every  nation 

Hath  redeemed  us  by  His  Blood. 

Alleluia!  not  as  orphans 

Are  we  left  in  sorrow  now  ; 
Alleluia !  He  is  near  us, 
•    Faith  believes,  nor  questions  how ; 
Tho'  the  cloud  from  sight  received  Him, 

When  the  forty  days  were  o'er. 
Shall  our  hearts  forget  his  promise, 

" I  am  with  you  evermore  " ? 

Alleluia !  Bread  of  Angels, 

Thou  on  earth  our  Food,  our^Stay, 
Alleluia !  here  the  sinful 

Flee  to  Thee  from  day  to  day ; 
Intercessor,  Friend  of  sinners, 

Earth's  Redeemer,  plead  for  me, 
Where  the  songs  of  all  the  sinless 

Sweep  across  the  crystal  sea. 

Alleluia!  King  Eternal, 

Thee  the  Lord  of  lords  we  own ; 
Alleluia !  born  of  Mary 

Earth  Thy  footstool,  Heaven  Thy  Throne ; 
Thou  within  the  veil  hast  entered. 

Robed  in  flesh,  our  great  High  Priest ; 
Thou  on  earth,  both  Priest  and  Victim, 

In  the  Eucharistic  Feast. 

118 

At  the  Lamb's  High  Feast  we  sing 
Praise  to  our  victorious  King, 
Who  hath  washed  us  in  the  tide 
Flowing  from  His  pierced  Side : 
Praise  we  Him,  Whose  love  Divine 
Gives  His  Sacred  Blood  for  Wine, 
•Gives  His  Body  for  the  Feast, 
Christ  the  Victim,  Christ  the  Priest. 

Mighty  Victim  from  the  sky  ; 
Hell's  fierce  powers  beneath  Thee  lie ; 
Thou  hast  conquered  in  the  fight ; 
Thou  hast  brought  us  Life  and  Light ; 
Now  no  more  can  death  appall, 
Now  no  more  the  grave  enthrall ; 
Thou  hast  opened  Paradise, 
And  in  Thee  Thy  Saints  shall  rise. 

119 

Thou  who  at  Thy  first  Eucharist  didst  pray 
That  all  Thy  Church  might  be  for  ever  one, 

Grant  us  at  every  Eucharist  to  say 

With  longing  heart  and  soul,  "Thy  will  be  done. 

Oh,  may  we  all  one  Bread,  one  Body  be, 
Through  this  blest  Sacrament  of  Unity. 

For  all  Thy  Church,  O  Lord,  we  intercede  ; 

Make  Thou  our  sad  divisions  soon  to  cease  ; 
Draw  us  the  nearer  each  to  each,  we  plead, 

By  drawing  all  to  Thee,  O  Prince  of  peace  ; 
Thus  may  we  all  one  Bread,  one  Body  be, 

Through  this  blest  Sacrament  of  Unity. 

We  pray  Thee  too  for  wanderers  from  Thy  Fold  ; 

O  bring  them  back,  Good  Shepherd  of  thesheep, 
Back  to  the  Faith  which  Saints  believed  of  old, 

Back  to  the  Church  which  still  that  Faith  doth 
keep  ; 
Soon  may  we  all  one  Bread,  one  Body  be, 

Through  this  blest  Sacrament  of  Unity. 

So,  Lord,  at  length  when  Sacraments  shall  cease, 
May  we  be  one  with  all  Thy  Church  above, 

One  with  Thy  Saints  in  one  unbroken  peace, 
One  with  Thy  Saints  in  one  unbounded  love  : 

More  blessed  still,  in  peace  and  love  to  be 
One  with  the  Trinity  in  Unity. 

120 

Bread  of  heaven,  on  Thee  we  feed, 
For  Thy  Flesh  is  meat  indeed, 
Ever  may  our  souls  be  fed 
With  this  True  and  Living  Bread ; 
Day  by  day  with  strength  supplied 
Through  the  Life  of  Him  who  died. 

Vine  of  heaven.  Thy  Blood  supplies 

This  blest  Cup  of  Sacrifice ; 

Lord,  Thy  Wounds  our  healing  give. 

To  Thy  Cros'J  we  look  and  live : 

Jesus,  may  we  ever  be 

Grafted,  rooted,  built  in  Thee. 


121 

Draw  nigh  and  take  the  Body  of  the  Lord, 
And  drink  the  holy  Blood  for  you  outpoured. 

Saved  by  that  Body  and  that  holy  Blood, 
With  souls  refreshed,  we  render  thanks  to  God. 

Salvation's  Giver,  Christ,  the  Only  Son, 

By  His  dear  Cross  and  Blood  the  victory  won. 

Offered  was  He  for  greatest  and  for  least. 
Himself  the  Victim,  and  Himself  the  Priest. 

Victims  were  offered  by  the  law  of  old, 
Which  in  a  type  this  heavenly  mystery  told. 

He,  Ransomer  from  death,  and  Light  from 

shade. 
Now  gives  His  holy  grace  His  saints  to  aid. 

Approach  ye  then  with  faithful  hearts  sincere. 
And  take  the  safeguard  of  salvation  here. 

He,  that  His  saints  in  this  world  rules  and 

shields. 
To  all  believers  life  eternal  yields  ; 

With  heavenly  Bread  makes  them  that  hunger 

whole, 
Gives  living  waters  to  the  thirsting  soul. 

Alpha  and  Omega,  to  Whom  shall  bow 
All  nations  at  the  Doom,  is  with  us  now. 

122 

Jesu,  gentlest  Saviour, 

Thou  art  in  us  now, 
Fill  us  with  Thy  goodness, 

Till  our  hearts  o'erflow. 

Multiply  our  graces, 

Chiefly  love  and  fear, 
And,  dear  Lord,  the  chiefest, 

Grace  to  persevere. 

O,  how  can  we  thank  Thee 

For  a  gift  like  this, 
Gift  that  truly  maketh 

Heaven's  eternal  bliss ! 

Ah  !  when  wilt  Thou  always 
Make  our  hearts  Thy  home  ? 

We  must  wait  for  heaven  ; 
Then  the  day  will  come. 

123 

O  King  of  Beauty,  Lord  of  Love, 

True  Bread  and  living  Stay, 
How  dost  Thou  sweet  Refreshment  prove 

To  pilgrims  on  their  way. 

O  precious  Drops  that  from  yon  Fount 

Of  comfort  ever  flow, 
Who  taste  of  these  all  toil  surmount. 

They  sweeten  every  -woe. 

Manna  Celestial  daily  spread, 
Drink  from  the  Rock  outpoured, 

Thus  through  the  wild  are  nourished 
Thy  sorrowing  children,  Lord. 

Thrice  blessed  they,  who  day  by  day 

On  Jesus'  breast  recline; 
With  Thee  indeed,  no  more  we  need. 

Who  giv'st  Thyself  to  Thine. 

124 

Jesu,  Thou  Joy  of  loving  hearts  ! 

Thou  Fount  of  Life,  Thou  Light  of  men  1 
From  the  best  bliss  that  earth  imparts 

We  turn  unfilled  to  Thee  again. 

Thy  truth  unchanged  hath  ever  stood  ; 

Thou  savest  those  that  on  Thee  call  ; 
To  them  that  seek  Thee,  Thou  art  good; 

To  them  that  find  Thee,  All  in  all. 

We  taste  Thee,  O  Thou  living  Bread, 
And  long  to  feast  upon  Thee  still  ; 

We  drink  of  Thee,  the  Fountain-head, 
And  thirst  our  souls  from  Thee  to  fill. 

Our  restless  spirits  yearn  for  Thee, 
Where'er  our  changeful  lot  is  cast ; 

Glad  when  Thy  gracious  smile  we  see, 
Blest,  when  our  faith  can  hold  Thee  fast. 

O  Jesu,  ever  with  us  sta3'  ; 

Make  all  our  moments  calm  and  bright : 
Chase  the  dark  night  of  sin  away  ; 

Shed  o'er  the  world  Thy  holy  light. 


39 


125 

1  am  not  worthy,  Holy  Lord, 

That  Thou  shouldst  come  to  me  ; 
Speak  but  the  Word  ;  oue  gracious  Word 

Can  set  the  sinner  flee. 
I  am  not  worthy  ;  cold  and  bare 

The  lodging  of  my  soul ; 
How  canst  Thou  deign  to  enter  there? 

Lord,  speak  and  make  me  whole. 
I  am  not  worthy  ;  yet  my  God, 

How  can  I  say  Thee  nay  ; 
Thee,  Who  didst  give  Thy  Flesh  and  Blood 

My  ransom-price  to  pay. 
O  come  in  this  sweet  morning  hour, 

Heed  me  with  Food  Divine, 
And  fill  with  all  Thy  love  and  power 

This  worthless  heart  of  mine. 

126 

Jesu,  ever  present  with  Thy  Church  below, 
In  the  day  of  gladness,  in  the  night  of  woe  : 
From  Thy  Holy  Altar  Life  Divine  bestow. 

There  we  kneel  before  Thee,  pleadingface  to  face: 
There    with   awe  adore  Thee,  thirsting  for   Thy 

Grace, 
That  our  hearts,  O  Saviour,  may  Thyself  embrace 

We  are  frail  and  sinful  and  no  love  can  claim, 
But  withhold  not  from  us,  by  Thy  Sacred  Name, 
Light  to   keep  our  footsteps  from   the   paths  of 
shame. 

Strength  to  fieht  the   battle  with   the  powers   of 

death  ; 
Truth  to  hold  us  steadfast  in  Thy  Holy  Faith  : 
Comfort  to  sustain  us  to  our  latest  breath. 

Jesu,  ever  present  with  Thy  Church  below, 
Hear  us  in  our  sadness,  hear  us  in  our  woe  : 
Faiut  our  souls  and  hungry ,  Bread  of  Life  bestow. 

127 

My  God,  how  wonderful  Thou  art. 

Thy  majesty  how  bright, 
How  beautiful  Thy  Mercy-seat, 

In  depths  of  burning  light  ! 
How  dread  are  Thine  eternal  years, 

O everlasting  Lord. 
By  prostrate  spirits  day  and  night 

Incessantly  adored  ! 
How  wonderful,  how  beautiful, 

The  sight  of  Thee  must  be, 
Thine  endless  wisdom,  boundless  power 

And  awful  purity  ! 
O  how  I  fear  Thee,  living  God, 

With  deepest,  tenderest  fears, 
And  worship  Thee  with  trembling  hope, 

And  penitential  tears  ! 
Yet  I  may  love  Thee  too.O  Lord, 

Almighty  as  Thou  art, 
For  Thou  hast  stooped  to  ask  of  me 

The  love  of  my  poor  heart. 

128 

Author  of  Life  Divine 

Who  hast  a  Table  spread 
Furnished  with  mystic  Wine 

And  everlasting  Bread, 
Preserve  the  life  Thyself  hath  given 

AnJ  feed  and  train  us  up  for  Heaven. 
Our  needy  souls  sustain 

With  fresh  supplies  of  love, 
Till  all  Thv  life  we  gain, 

And  all  Thy  fulness  prove, 
And  strengthened  by  Thy  perfect  grace 

Behold  without  a  veil  Thy  Face. 

129 

The  King  of  love  my  Shepherd  is. 

Whose  goodness  faileth  never  ; 
I  nothing  lack  if  I  am  His, 

And  lie  is  mine  for  ever. 
Where  "treams  of  1  iving  water  flow 

My  ransom'd  soul  Heleadeth, 
And,  where  the  verdant  pastures  grow. 

With  food  celestial  feedeth. 
Perverse  and  foolish,  oft  I  stray'd, 

But  y<  t  in  love  He  sought  me, 
And  on  His  shoulder  gently  laid, 

And  home,  rejoicing  brought  me. 
In  death's  dark  vale  I  fear  no  ill. 

With  Thee,  dear  Lord,  beside  me  ; 
Thy  rod  and  stnffmv  comfort  still, 

Thy  Cross  before  to  guide  me. 


Thou  spread'st  a  \  able-  in  my  sight ; 

Thy  Unction  grace  bestoweth, 
And  O  what  transport  of  del  ight 

From  Thy  pure  Chalice  floweth  ! 
And  so,  through  all  the  length  of  days, 

Thy  goodness  faileth  never  ; 
Good  Shepherd,  may  I  sing  Thy  prais*. 

Within  Thy  House  for  ever  ! 

130 

The  Head,  that  once  was  crown'd  with  thorns,. 

Is  crown'd  with  glory  now  ; 
A  royal  diadem  adorns 

The  mighty  Victor's  brow. 
The  highest  place  that  heaven  affords 

Is  His,  is  His  by  right. 
The  King  of  kings  and  Lord  of  lords, 

And  heaven's  eternal  light. 
The  joy  of  all  who  dwell  above; 

The  joy  of  all  below, 
To  whom  He  manifests  His  love 

And  grants  His  Name  to  know. 
To  them  the  Cross  with  all  its  shame. 

With  all  its  grace  is  given  ; 
Their  name  an  everlasting  name, 

Their  joy  the  joy  of  heaven. 
They  suffer  with  their  Lord  below, 

They  reign  with  Him   above, 
Their  profit  and  their  joy  to  know 

The  mystery  of  His  love. 

131 

Shepherd  of  souls,  refresh  and  bless 

Thy  chosen  pilgrim  flock 
With  manna  in  the  wilderness, 

With  water  from  the  rock. 
Hungry  and  thirsty,  faint  and  weak. 

As  Thou  when  here  below, 
Our  souls  the  jovs  celestial  seek 

Which  from  Thy  sorrows  flow. 
We  would  not  1  i ve  by  bread  alone, 

But  by  that  word  of  grace. 
In  strength  of  which  we  travel  on 

To  our  abiding  place. 
Be  known  to  us  in  breaking  Bread, 

But  do  not  then  depart  ; 
Saviour,  abide  with  us,  and  spread 

Thy  table  in  our  heart. 
Lord,  sup  with  us  in  love  Divine  ; 

Thy  Body  and  Thy  Blood, 
That  living  Bread,  that  heavenly  Wine,. 

Be  our  immortal  Food. 

132 

Early  in  the  morning,  ere  the  things  of  day 
Lure  us  from  Thy  presence,  hasten  we  to  pray. 
Though  the  world  is  sleeping  we  by  faith  can  .see,. 
Thou  Thy  watch  artkeeping,  night^s day  toThet. 
Round  Thine  Altar  kneeling,  filled  with  rapture 

new. 
Plead  we  for  compassion,  longing  to  be  true. 
Pardon  here  is  given,  loving  Lord,  by  Thee, 
Here,  and  yet  in  heaven,  Holy  Myster}'. 
Shall  Thy  children  question  what  Thy  Word  hath 

said? 
Shall  Thy  Church   not  value  this  the  children's 

Bread  ? 
Purer  ever  make  us,  liker,  Lord,  to  Thee, 
To  Thy  kingdom  take  us  all  eternally. 

133 

O  Jesu  !  it  was  surely  sweet 
To  sit  and  listen,  at  Thy  leet. 
With  those  who  in  Thy  Life  drew  near, 
Thy  words  of  love  and  grace  to  hear. 
And  sweet  it  was  to  walk  with  Thee 
Beside  the  lake  of  Galilee  ; 
Or,  safe  embarked  in  I  eter's  boat, 
O'er  its  blue  waves  with  Thee  to  float. 
But  sweeter  far  it  is  to  pray 
Before  Thine  Altar-throne  to-day. 
And  feel  the  love  that  bids  Thee'lie 
Thus  wrapped  in  Holiest  Mystery. 
Hail  !  Jesu.     Hail  !  my  dearest  Lord, 
By  Seraph  choirs  in  Heaven  adored  ; 
Hail  !  Jesu,  who  art  hidden  thus 
On  this  poor  earth  fcr  love  of  us. 

N.  B. 

The  following  Hymns  are  also  appropriate 
Kos.  8,  12,  17,  18,  27,  30, 41,  SO,  53,  58,59, 60, 
66,  70,  74,  75,  79,  84,  85,  89,  94,  100. 


40 


ALTAR   MANUAL. 


AN  IMPORTANT  EXPLANATION. 

The  "Ornaments  Rubric"  of  the  Church  of  England,  which  is  regarded  as 
"The  Rule  of  the  Anglican  Communion  for  Liturgical  Ministration,  Ritual  Observ- 
ance, and  Official  Vestments,  and  Utensils,"  reads  as  follows  : 

"  And  the  Chancels  shall  remain  as  they  hiivo  done  in  times  past.     And  here  it  is  to  be  noted,  (hat 

such  Ornaments  of  the  Church  and  of  the  Milliliters  thereof,  at  all  times  of  their  ministration,  shall  be 

retained  and  be  in  use,  as  were  in  this  church  of  England  by  the  Authority  of  Parliament  in  the  Second 

Year  of  the  reigu  of  King  Edward  I  he  Sixth."     King  Edward  the  Sixth  began  to  reign,  January  28,1547. 

Preface  io  American  Prayer  Book. 

"This  Church  is  far  from  intending  to  depart  from  the  Church  of  England  in  any  essential  point 
of  Doctrine,  Discipline,  or  Worship,  or  further  than  local  circumstances  require." 


olg  J&HrlJBFisf. 


OUR    BOUNDEN    DUTY  AND   SERVICE." 


Show  the  Lord's  Death  till  He  Come." 


The  Holy  Eucharist,  or  Holy  Communion,  is  the  Chiefest  Act  of  Worship  and  Supplication,  offered 
by  man  to  God,  and  also  the  Chiefest  Means  of  Grace  proffered  by  God  to  man.  As  the  Weekly 
Corporate  Act  of  Worship  of  God's  people,  it  has  its  place  at  the  prominent  (Mid-day)  Service  of  the  Lord's 
Day,  and  should  be  celebrated  with  accustomed  and  befitting  dignity.  Fasting  Communion  also  neces- 
sitates Celebrations  at  an  earlier  hour.  The  Prayer-Bock  contemplates  Celebrations  on  week-days, 
where  convenient. 

"Tho  Title  by  which  we  call  this  Solemn  Rite, depends  upon  the  prominent  aspect  under  which  we 
may  be  considering  it  at  the  time."  The  following  are  the  Titles  chiefly  employed  by  Sacred  Writers: 
The  Lord's  Supper  The  Holy  Eucharist.  The  Holy  Communion.  The  Holy  Sacrifice.  The  Blessed 
Sacrament.    The  Divine  Liturgy. 

The  Title  given  in  the  Piayer  Book  of  1549  is,  "  The  Supper  of  the  Lord  and  the  Holy  Communion 
commonly  called  the  Mass." 


PRAYERS    BEFORE    CELEBRATION. 

Note.- The  Communicant  should  always  have  a  Special  Intention  in  offering  the  Euchari3tic 
Sacrifice;  as,  to  ask  God  for  some  special  grace  of  which  the  need  is  felt,  or  for  temporal  mercies,  or  for 
the  health  and  salvation  of  those  near  to  us,  or  for  a  blessing  on  any  good  work  in  which  the  Communi- 
cant may  be  engaged  or  interested,  or  for  the  peace  of  the  Church. 

Almighty  Father,  we,  unworthy  sinners,  desire  to  offer  unto  Thee,  the 
Mystical  aud  Commemorative  Sacrifice  of  the  Body  and  Blood  of  Thy  Son  Jesus 
Christ,  (in  union  with  the  One  True  Sacrifice  which  He  offered,  once  for  all,  upon  the 
Cross,  and  ever  pleads  in  Heaven  above,) 

Burnt  Offering. — 1st,  As  an  Act  of  Worship  aDd  Adoration. 

Thank  Offering. — 2d,  As  an  Act  of  Thanksgiving  for  all  Thy  Mercies. 

Sin  Offering. 3d,  As  an  Act  of  Deprecation  for  our  Sins  and  Offences. 

Peace  Offering. — 4th,  As  an  Actof  Supplication  (here  name  your  special  intention) 
for  obtaining  all  graces  and  blessings,  both  for  myself,  and  for  the  whole  Mystical 
Body  of  Thy  Son,  that  we  who  are  alive  may  finish  our  course  with  joy,  and  that 
they  who  sleep  in  the  Lord,  may  rest  in  peace  and  hope,  and  rise  in  glory  ;  for  the 
Lord's  sake,  Whose  Death  we  are  now  about  to  commemorate.     Amen. 

If  you  have  some  time  to  wait,  before  the  Service  begins,  read  one  or  more  of  the 
following  Psalms  :  84,  43,  26,  27,  80,  116,  143.  \ 

If  you  are  to  receive  Holy  Communion,  use  the  prayers  on  the  next  page  also. 


THE  SERVICE, 
Plain  Rules, 
Explanations, 


Page  43.       Our  Aims  and  Beliefs, 
"      51.        Meditations, 
"      57.       Eucharistic  Hymns, 

41 


Page  65. 
"  73. 
"       37. 


8 


w 


m 
m 
m 
m 
m 

1 

m 


PRAYERS  BEFORE  RECEIVING  HOLY  COMMUNION. 

|®"  (DAILY,  FOR  THRKE   DAYS   BEPOEK  RECEIVING. ) 

Blessed  Jesus,  Who  art  about  to  come  to  Thy  unworthy  servants  in  the  Blessed 
Sacrament  of  Thy  Body  and  Blood,  prepare  our  hearts,  we  beseech  Thee,  for  Thyself. 

Grant  us,  (1),  That  Bepentance  for  our  past  sins ;  (2),  That  Faith  in  the 
Atonement  made  for  them  by  Thee  upon  the  Cross  ;  (3),  That  full  purpose  of 
Amendment  of  life  ;  (4),  That  perfect  Love  to  Thee  and  to  all  men,  which  shall 
fit  us  to  receive  Thee. 

Lord,  we  are  not  worthy  that  Thou  shouldest  come  under  our  roof,  much  less, 
that  we  should  receive  Thee  into  ourselves  :  but  siuce  Thou  didst  not  disdain  to  be 
laid  in  a  manger  amidst  unclean  beasts,  so  vouchsafe  to  enter  into  our  souls  and 
bodies,  unclean  though  they  be  through  many  sins  and  defilements. 

Lord,  come  to  us  that  Thou  may  est  cleanse  us. 

Lord,  come  to  us  that  Thou  mayest  heal  us. 

Lord,  come  to  us  that  Thou  mayest  strengthen  us. 

And  grant  that,  having  received  Thee,  we  may  never  be  separated  from  Thee  by 
our  sins,  but  may  continue  Thine  forever,  till  we  see  Thee  face  to  face  in  Thy 
Heavenly  Kingdom,  where,  with  the  Father  and  the  Holy  Ghost,  Thou  livest 
and  reignest,  ever  one  God,  world  without  end.     Amen. 

O  Sacred  Feast !  wherein  Christ  is  received  ;  the  memory  of  His  Passion  is 
brought  to  our  remembrance  ;  our  souls  are  fulfilled  with  grace  ;  and  the  pledge 
of  eternal  glory  is  given  unto  us.     Alleluia. 


PSALM  84. — O,  how  amiable  are  Thy  dwellings,  &c. 

Lord,  have  mercy,  &c.    Christ,  have  mercy,  <&c.    Lord,  have  mercy,  &c.  Our  Father. 

I  said,  Lord  be  merciful  unto  me  :     Heal  my  soul,  for  I  have  sinned  against  Thee. 

Turn  us  then,  O  God  our  Saviour:     And  let  Thine  anger  cease  from  us. 

O  Lord,  let  Thy  mercy  be  shewed  upon  us  :     As  we  do  put  our  trust  in  Thee. 

Let  Thy  priests  be  clothed  with  righteousness  :  And  let  Thy  Saints  sing  with 
joyfulness. 

Cleanse  Thou  me  from  my  secret  faults  :  Keep  thy  servant  also  from  presumptuous 
sins. 

Lord,  hear  our  prayer  :     And  let  our  cry  come  unto  Thee.     Let  us  pray. 

Most  gracious  God,  incline  Thy  merciful  ears  to  our  prayers,  and  enlighten  our 
hearts  by  the  grace  of  Thy  Holy  Spirit,  that  we  may  worthily  approach  Thy  Holy 
Mysteries,  and  love  Thee  with  au  everlasting  love. 

O  Lord,  we  beseech  Thee,  may  the  Comforter,  Who  proceedeth  from  Thee,  en- 
lighten our  minds,  and  lead  us,  ns  Thy  Son  hath  promised,  into  all  truth. 

O  Lord  we  beseech  Thee,  visit  and  cleanse  our  consciences :  that  Thy  Son,  our 
Lord  Jesus  Christ,  when  He  cometh,  may  find  in  us  a  mansion  prepared  for  Him- 
self ;  through  the  same  Thy  Son,  Jesus  Christ  our  Lord,  Who  liveth  and  reigneth 
with  Thee,  in  the  unity  of  the  same  Spirit,  ever  one  God,  world  without  end.    Amen. 

Almighty,  Everlasting  God,  behold  we  approach  the  Sacrament  of  Thy  only-be- 
gotten Son,  our  Lord  Jesus  Christ ;  we  come  sick  to  the  Physician  of  life,  unclean 
to  the  Fount  of  mercy,  blind  to  the  Light  of  eternal  brightness,  poor  and  needy  to 
the  Lord  of  heaven  and  earth.  We  pray  Thee,  therefore,  of  the  abundance  of 
Thine  exceeding  bounty,  that  Thou  wouldst  vouchsafe  to  heal  our  sickness,  to 
wash  our  defilement,  to  enlighten  our  blindness,  to  enrich  our  poverty,  to  clothe 
our  nakedness,  that  we  may  receive  the  Bread  of  angels,  the  King  of  kings,  and 
Lord  of  lords,  with  such  reverence  and  humility,  such  contrition  and  devotion,  such 
purity  and  faith,  such  purpose  and  intention,, as  the  welfare  of  our  souls  requireth. 
Grant  us,  we  beseech  Thee,  to  receive  not  only  the  Sacrament  of  the  Lord's  Body 
and  Blood,  but  also  the  substance  and  virtue  of  the  Sacrament.  O  most  merciful 
God,  grant  us  so  to  receive  the  Body  of  Thy  only-begotten  Son,  our  Lord  Jesus 
Christ,  Which  He  took  of  the  Virgin  Mary,  that  we,  being  one  with  His  Mystical 
Body,  may  be  numbered  forever  amongst  His  members.  O  most  loving  Father, 
grant  us  hereafter  to  behold  with  unveiled  face  forever,  Thy  beloved  Son, Whom  here 
beneath  a  veil  we  purpose  to  receive  ;  Who  liveth  and  reigneth  with  Thee,  in  the 
unity  of  the  Holy  Spirit,  ever  one  God,  world  without  end.     Amen. 

Joy  with  peace,  amendment  of  life,  time  for  true  repentance,  the  grace  and  com- 
fort of  the  Holy  Ghost,  and  perseverance  in  good  works,  may  God  of  His  mercy 
grant  us.     Amen. 


4* 


^|f  Ijiolg  €fnr^arisf. 


il 

•I 


[  2%«  Service,  when  rendered  musically,  begins  with  a  Hymn  or  an  Anthem  called  the  Introit.  ] 

U©pd'3  E^ave*  and  Gellesfe  §©p  PupifeY. 

Almighty  God,  unto  Whom  all  hearts  are  open,  all  desires  known,  and  from 
Whom  no  secrets  are  hid  ;  Cleanse  the  thoughts  of  our  hearts  hy  the  inspiration  of 
Thy  Holy  Spirit,  that  we  may  perfectly  love  Thee,  and  worthily  magnify  Thy 
Holy  Name  ;  through  Christ  our  Lord.     Amen. 

JFee  G@mma^dmeRfes    ©p    SummaPY. 

After  1st — 9th  Commandments  : 

Lord,  have  mercy  upon  us,  and  incline  our  hearts  to  keep  this  Law. 

After  10th  Commandment  : 

Lord,  have  mercy  upon  us,  and  write  all  these  Thy  Laws  in  our  hearts,  we  beseech  Thee. 

AFTER  THE  SUMMARY. 

Lord,  have  mercy,  &c.    Lord,  have  mercy,  &c.     Lord,  have  mercy,  &c. 
Christ,  have  mercy,  &e.     Christ,  have  mercy,  &c.     Christ,  have  mercy,  &c. 
Lord,  have  mercy,  &c.    Lord,  have  mercy,  &c.     Lord,  have  mercy  &c. 

CeIIecli>Bpirtleaiid6espel.{^_^^^00<&i} 


JFhe  ^isene  Gpeed. 


I  believe  in  One  God,  the  Father  Almighty,  Maker  of  Heaven  and  earth,  And  of 
all  things  visible  and  invisible  : 

And  in  One  Lord  Jesus  Christ,  the  Only-Begotten  Son  of  God,  Begotten  of  His 
Father  before  all  worlds  ;  God  of  God,  Light  of  Light,  Very  God  of  Very  God,  Be- 
gotten, not  made,  Being  of  one  Substance  with  the  Father  ;  By  Whom  all  things 
were  made  ;  Who,  for  us  men,  and  for  our  salvation,  came  down  from  Heaven, 
And  was  incarnate  by  the  Holy  Ghost  of  the  Virgin  Mary,  And  was 
made  Man,  And  was  crucified  also  for  us  under  Pontius  Pilate.  He  suffered  and 
was  buried  ;  And  the  third  day  He  rose  again,  according  to  the  Scriptures  ;  And 
ascended  into  Heaven,  And  sitteth  on  the  right  hand  of  the  Father.  And  He  shall 
come  again  with  glory,  to  judge  both  the  quick  and  the  dead  ;  Whose  Kingdom 
shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  The  Lord  and  Giver  of  Life,  Who  proceedeth 
from  the  Father  and  the  Son,  Who  with  the  Father  and  the  Son  together,  is  wor- 
shipped and  glorified  ;  Who  spake  by  the  Prophets.  And  I  believe  One,  Catholic 
and  Apostolic  Church.  I  acknowledge  one  Baptism  for  the  remission  of  sins  ;  And 
I  look  for  the  Resurrection  of  the  dead,  And  the  Life  of  the  world  to  come.     Amen, 


RstsideS. 


Sepm©n. 


6ffePti®PY. 


The  fp^Yep  §©p  tshe  Ghupsh. 

Let  us  pray  for  the  whole  state  of  Christ's  Church  Militant. 

Almighty  and  Everliving  God,  Who  by  Thy  holy  Apostle  hast  taught  us  to  make 
prayers,  and  supplications,  and  to  give  thanks,  for  all  men  ;  We  humbly  beseech 
Thee  most  mercifully  to  accept  our  Alms  and  Oblations,  and  to  receive  these  our 
prayers,  which  we  offer  unto  Thy  Divine  Majesty  ;  beseeching  Thee  to  inspire  con- 
tinually the  Universal  Church  with  the  spirit  of  truth,  unity  and  concord  :  And 
grant  that  all  those  who  do  confess  Thy  Holy  Name,  may  agree  in  the  truth  of  Thy 
Holy  Word,  and  live  in  unity  and  godly  love. 

We  beseech  Thee  also,  so  to  direct  and  dispose  the  hearts  of  all  Christian  Rulers, 
that  they  may  truly  and  impartially  administer  justice,  to  the  punishment  of 
wickedness  and  vice,  and  to  the  maintenance  of  Thy  True  Religion  and  virtue. 

Give  grace,  O  Heavenly  Father,  to  all  Bishops  and  other  Ministers,  that  they 
may,  both  by  their  life  and  doctrine,  set  forth  Thy  true  and  lively  Word,  and 
rightly  and  duly  administer  Thy  Holy  Sacraments. 

And  to  all  Thy  people  give  Thy  heavenly  grace  ;  and  especially  to  this  congrega 


43 


THE  CELEBRATION  OF  HOLY  COMMUNION. 

In  every  Church  there  must  be  an  Altar  ( Letter  of  Institution),  upon  which  the  Priest 
must  make  an  Offering  unto  the  Lord,  of  "  these  Thy  gifts  which  we  now  offer  unto  Thee.  " 
— (  See  Prayer  of  Consecration.  ) 

The  O fieri ug  is  the  Memorial  which  the  Lord  commanded  His  Apostles  "  to  make.  " — 
(  Same  prayer. ) 

This  Memorial  is  the  Body  and  Blood  of  Christ — as  It  is  said  to  be,  when  given  to  each 
Communicant. — (  Communion  Service.  ) 

This  Offering  is  a  Eucharistic  one, — "A  Sacrifice  of  Praise  and  Thanksgiving," — and 
is  called  the  "  Holy  Eucharist.  " — (  Institution  Office.  ) 

This  Sacrifice  is  offered  for  the  whole  Church  [i.  e.,  here  and  beyond],  for  obtaining 
Remission  of  Sins,  and  all  other  benefits  of  Christ's  Passion. — ( Prayer  of  Consecration.  ) 

This  Holy  Sacrifice  should  be  celebrated  at  least  every  Sunday  and  Holy  Day,  since 
proper  Collects,  Epistles,  and  Gospels,  are  appointed  for  them. 

It  may  be  celebrated  daily,  since  the  Collects,  etc.,  shall  serve  all  the  week  after  — 
(  Rubric  for  the  Reading  of  Scripture.  ) 

Communicants,  other  than  those  who  are  at  that  time  to  receive,  may  be  present,  since 
none  are  bidden  to  depart;  the  General  Confession  need  be  said,  only  by  those  "who  are 
minded  to  receive.  " — (Rubric in  Communion  Service. ) 

The  Elements  should  not  be  put  on  the  Altar  at  the  beginning  of  the  Service,  but  just 
before  the  Prayer  for  the  Church. — (  Rubric  after  Offertory.  ) 

Layman  may  assist  or  serve  the  Priest. — ( Rubric  concerning  Offertory.  ) 

1.  "Forasmuch  as  all  mortal  men  are  subject  to  many  sudden  perils,  diseases,  and  sick- 
nesses, and  are  ever  uncertain  what  time  they  shall  depart  out  of  this  life,  therefore,  to  the 
intent  they  may  always  be  in  readiness  to  die  whensoever  it  shall  please  Almighty  God 
to  call  them,  the  Ministers  shall  diligently,  from  time  to  time,  exhort  their  parishioners,  to 
the  often  Receiving  of  the  Holy  Communion  of  the  Body  and  Blood  of  Christ,  when  it  shall 
be  publicly  administered  in  the  Church." — (Rubric  before  Office  for  Communion  of  Sick.) 

2.  Make  sure  that  your  name  is  on  the  Parish  Register  ;  and  should  you  remove  to  an- 
other Parish,  notify  the  Rector,  and  procure  the  Canonical  Letter  of  Transfer. 

3.  It  is  the  direction  of  the  Prayer  Book  that  the  Blessed  Sacrament  be  given  into  the 
hands  of  the  Communicants,  according  to  the  ancient  custom  noted  by  one  of  the  fathers  of 
the  Church  (St.  Cyril),  that  Communicants  received  the  Body  of  Christ  in  the  palm  of  the 
right  hand  crossed  upon  the  left. 

4.  It  is  much  easier  for  the  Priest  administering  the  Chalice,  if  the  Communicants  kneel 
upright,  and  veils  are  put  back. 

5.  It  is  good  to  prepare  oneself  for  receiving,  by  being  present  at  a  Celebration  without 
receiving,  ou  some  other  day  ;  likewise,  in  returning  thanks  after  a  Communion. 

6.  Come  fasting.  It  has  been  the  practice  of  the  Church  from  the  earliest  times  ;  and 
experience  will  soon  teach  you  the  benefit  of  the  custom.  With  the  many  week-day  oppor- 
tunities given  for  communicating,  those  obliged  to  communicate  at  the  late  Sunday  Celebra- 
tion, are  comparatively  few.  In  this  respect,  we  can  and  ought,  as  a  Parish,  to  improve.  In 
the  early  part  of  the  day,  the  mind  is  ordinarily  more  vigorous,  and  most  fitted  for  religious 
exercises.  The  effort  to  come  to  an  Early  Celebration,  involves  some  degree  of  sacrifice, 
which  is  one  of  the  most  fitting  means  of  preparation.  By  coming  fasting,  in  the  words  of 
an  acknowledged  Master  in  the  Spiritual  Life,  we  do  honor  to  our  Lord.  "  For  on  this  ac- 
count," says  St.  Augustine,  "itseemed  good  to  the  Holy  Spirit,  namely,  that  for  the  honor 
of  so  great  a  Sacrament,  the  Lord's  Body  should  enter  the  mouth  of  a  Christian  previously  to 
other  food.     For,  ou  this  account,  is  that  custom  observed  throughout  the  whole  world." 

And  so  Bishop  Jeremy  Taylor  :  "  Let  us  receive  the  Consecrated  Elements  with  all  de- 
votion and  humility  of  body  and  spirit :  and  do  this  honor  to  It,  that  It  be  the  first  food  we 
ea*-,  and  the  first  beverage  we  drink  that  day,  unless  it  be  in  case  of  sickness  or  other  great 
necessity." 

7.  The  Holy  Eucharist  is  our  Chiefest  Act  of  Worship.and  our  Chiefest  Means  of  Grace. 
We  come  (1)  to  Worship,  i.  e.,  to  offer  and  present  Jesus  to  our  Heavenly  Father,  and 

to  present  ourselves  in  Him  ;  this  is  its  Sacrificial  Aspect. 

We  come  (2)  to  Communicate,  i.  e.,  to  receive  Jesus,  and  thus  to  have  fellowship 
with  God,  His  Angels,  and  His  People  ;  this  is  the  Sacramental  Aspect. 

Now,  as  the  Eucharist,  though  one  Service,  has  this  two-fold  object,  so  there  are  two 
sorts  of  Celebrations,  called,  for  convenience,  High  and  Low. 

(1)  To  facilitate  devout  Communions,  Low,  or  Plain  Celebrations  (which  generally  take 
place  in  the  early  morning),  are  marked  by  quietness,  simplicity,  omission  of  sermon,  etc., 
though  not  without  adequate  recognition  of  the  Sacrificial  Aspect. 

(2)  In  High,  or  Choral  Celebrations,  prominence  is  given  to  the  idea  of  Worship,  by 
music,  ceremonies,  etc.,  though  not  without  adequate  recognition  of  the  Sacramental  Aspect. 

44 


I 


tion  here  present  ;  that,  with  meek  heart  and  due  reverence,  they  may  hear  and 
receive  Thy  Holy  Word  ;  truly  serving  Thee  in  holiness  and  righteousness  all  the 
days  of  their  life. 

And  we  most  humbly  beseech  Thee,  of  Thy  goodness,  O  Lord,  to  comfort  and 
succour  all  those  who,  in  this  transitory  life,  are  in  trouble,  sorrow,  need,  sickness. 
or  any  Other  adversity. 

And  we  also  bless  Thy  Holy  Name  for  all  Thy  servants  departed  this  life  in  Thy 
faith  and  tear  :  beseeching  Thee  to  give  us  grace  so  to  follow  their  good  examples, 
that  with  them  we  may  be  partakers  of  Thy  Heavenly  Kingdom. 

Grant  this,  O  Father,  for  Jesus  Christ's  sake,  our  only  Mediator  and  Advocate. 
Amen. 

rn\7it!eitei©F£. 

Ye  who  do  truly  and  earnestly  repent  yon  of  your  sins,  and  are  in  love  and  charity  with  your  neigh- 
bour*, .ind  intend  to  lead  a  new  life,  following  the.  commandments  of  God,  and  walking  from  hencel'onh 
in  His  holy  ways:  Draw  near  with  faith,  and  take  this  Holy  Sacrament  to  your  comfort;  mid  make  your 
humble  confession  to  Almighty  God,  devoutly  kneeling. 


In  Thy  manifold  and  great  mercies.  We  are  not  worthy  so  much  as  to  gather  up  the  crumbs  under  Thy 
Table  But  Thou  art  the  satii"  Lord,  whose  property  is  always  to  have  mercy  :  Grant  us  therefore,  Gra- 
cious Lord,  so  to  eat  the  Flesu  of  Thy  dear  Son  Jesus  Christ,  and  to  drink  His  Blood,  that  our  sinful  bodies 
may  be  made  clean  by  His  Body,  and  our  souls  washed  through  His  most  precious  Blood,  and  that  we 
may  evermore  dwell  in  Him,  and  He  in  us.     Amen. 


Blessed  is  He  that  CQipeth  in  the  Name  of  the  Lord.     Hosauna  in  the  highest. 


45 


1 


Senegal  Ge^fessisR. 

Almighty  God,  Father  of  our  Lord  Jesus  Christ,  Maker  of  all  things,  Judge  of  all  men  ;  We  acknowl- 
edge and  bewail  our  manifold  sins  and  wickedness.  Which  we  from  time  to  time,  most  grievously  have 
committed.  By  thouaht,  word,  and  deed,  Against  Thy  Divine  Majesty,  Provoking  most  justly  Thy  wrath 
and  indignation  aeainst  us.  We  do  earnestly  repent,  And  are  heartily  sorry  for  these  our  misdoings: 
The  remembrance  of  them  is  grievous  unto  us;  The  burden  of  them  is  intolerahle.  Have  mercy  upon  us. 
Have  mere}'  upon  us,  most  merciful  Father;  For  Thy  Son  our  Lord  Jesus  Christ's  sake,  Forgive  us  all 
that  is  past;  And  grant  that  we  may  ever  hereafter  Serve  and  please  Thee  In  newness  of  lif-,  To  the 
honour  and  glory  of  Thy  Name;  Through  Jesus  Christ  our  Lord.    Ameu. 

flb3©lufei©R. 

Almighty  God,  our  Heavenly  Father,  Who  of  His  great  mercy  hath  promised  forgiveness  of  sins  to  all     }))} 
those  who  with  hearty  repentance  and  true  faith  turn  unto  Him,  Have  mercy  upon  you  ;  pardon  and     * 
deliver  you  from  all  your  sins;  confirm  and  strengthen  you  in  all  goodness;  and  bring  you  to  everlasting 
life;  through  Jesus  Christ  our  Lord.     Amen. 

(£©Eaji©Pteeifcle  W©n>ds. 

Hear  what  Comfortable  Words  our  Saviour  Christ  saith  unto  all  who  truly  turn  to  Him. 
Come  unto  Me,  all  ye  that  travail  and  are  heavy  laden,  and  I  will  refresh  you.     . 

So  God  loved  the  World,  that  He  gave  His  Only-Begotten  Son,  to  the  end  that  all  that  believe  in  Him 
should  not  perish,  but  have  everlasting  life. 

Hear  also  what  Saint  Paul  saith. 
This  is  a  true  saying,  and  worthy  of  all  men  to  be  received,  that  Christ  Jesus  came  into  the  world  to 
save  sinners. 

Hear  also  what  Saint  John  saith. 
Tf  any  man  sin,  we  have  an  Advocate  with  the  Father,  Jesus  Christ  the  Righteous;  anil  He  is  the  Pro- 
pitiation for  our  sins. 

SupSmfr  G©Fda,  Ppefase  and  &eiR(itiu3. 

Lift  up  your  hearts. 

We  lift  them  up  unto  the  Lord. 
Let  us  give  thanks  unto  our  Lord  God. 

It  is  meet  and  right  so  to  do. 

It  is  very  meet,  right,  and  our  bounden  duty,  that  we  should  at  all  times,  and  in    ()({ 

all  places,  give  thanks  unto  Thee,  O  Lord;  Holy  Father,  Almighty,  Everlasting  God:    j(\J 

(  The  proper  preface  is  inserted  here. ) 

Therefore  with  Angels  and  Archangels,  and  with  all  theCompany  of  Heaven,  we 

laud  and  magnify  Thy  glorious  Name  ;  evermore  praising  Thee,  and  saying  : 

Holy,  Holy,  Holy,  Lord  God  of  Hosts,  Heaven  and  earth  are  full  of  Thy  glory  : 
Glory  be  to  Thee,  O  Lord  Most  High.     Amen.  uu 

fpayei?  ©f  §urfi>le  taiess.  >>>> 

We  do  not  presume  to  com  i  to  this  Thy  Table,  O  motciful  Lord,  trusting  in  our  own  righteousness,  hut     )))) 
Thv  manifold  and  great  mercies.     We  are  not  worthy  so  much  as  to  gather  un  the  crumbs  under  Thv     «« 

BeFiedietiiaS  qyi  veniU.  U" 


Our  Daily  Eucharist 

We  are  but  few — just  two  or  three — 
Who  gather  iu  our  Father's  house 

Morning  by  morniug,  to  present 

Our  needs,  our  yearnings,  and  our  vows. 

Will  you  not  come,  and  taste  and  see 

How  sweet  such  hours  as  these  may  be? 

Oh,  come!  and  you  shall  surely  find 
A  wondrous  energizing  power, 

Springing  like  healthful  ocean  breeze 
From  the  pure  influence  of  that  hour; 

Strength  for  tne  burden  of  the  day, 

Courage  for  trials  in  the  way; 

And  gifts  more  precious  e'en  than  these. 

Oh,  come!  and  we  will  do  you  good, 
And  yet  not  we,  but  that  dear  Lord 

Who  feeds  us  here  with  heavenly  Food, 
Makes  rich  provision,  full  and  free, 
E'en  for  the  humble  two  or  three. 

No  pomp  of  ritual  holds  the  eye 

Enchained  to  earth;  nor  swelling  tone 

Of  anthem  many-voiced  and  grand 
Ascends  as  incense  to  the  Throne; 

Yet  worship  we  in  verity, 

And  in  our  hearts  make  melody. 

We  speak  of  that  which  we  do  know, 

Our  faith  is  not  of  yesterday; 
The  blessing  of  that  holy  prime 

Lingers  arounds  us  all  the  day. 
Oh,  come!  and  learn  how  blest  may  be 
The  worship  of  the  two  or  three. 


Before  Consecration. 

Let  all  mortal  flesh  keep  silence, 
And  with  fear  and  trembling  stand, 

Ponder  nothing  earthly  minded, 
For  with  blessings  in  His  Hand 

Christ,  our  God,  to  earth  descendeth, 
Our  full  homage  to  command. 

King  of  Kings,  yet  born  of  Mary, 
As  of  old  on  earth  He  stood  ; 

Lord  of  lords  in  human  vesture, 
In  the  Body  and  the  Blood  ; 

He  will  give  to  all  the  Faithful 
His  own  Self  for  heavenly  Food. 

Rank  on  rank  the  host  of  heaven 
Spreads  its  vanguards  in  the  way, 

As  the  Light  of  Light  descendeth 
From  the  realms  of  endless  day, 

That  the  power  of  hell  may  vanish 
As  the  darkness  clears  away. 

At  His  Feet  the  six-winged  Seraph, 
Cherubim  with  sleepless  eye, 

Veil  their  faces  to  the  Presence 
As  with  ceaseless  voice  they  cry, 

Alleluia.  Alleluia, 
Alleluia,  Lord  most  High. 


After  Consecration. 

And  now,  O  Father,  mindful  of  the  love 
That  bought  us,  once  for  all,  on  Calvary's  Tree, 
And  having  with  us  Him  that  pleads  above, 

We  here  present,  we  here  spread  forth  to  Thee 
That  only  Offering  perfect  in  Thine  eyes, 
The  one,  true,  pure,  immortal  Sacrifice. 


Look,  Father,  look  on  His  anointed  Face-,. 

And  only  look  on  us  as  found  in  Him  ; 
Look  not  on  our  misusings  of  Thy  grace, 

Our  prayer  so  languid,  and  faith  so  dim  ; 
For  Io  !  between  our  sins  and  their  reward 
We  set  the  Passion  of  Thy  Son,  our  Lord. 

And  then  for  those,  our  dearest  and  our  best, 
By  this  prevailing  Presence  we  appeal ; 

O  fold  them  closer  to  Thy  mercy's  breast, 
O  do  Thine  utmost  for  their  souls'  true  weal  ; 

From  tainting  mischief  keep  them  white  and 
clear, 

And  crown  Thy  gifts  with  strength  to  persevere. 

And  so  we  come  ;  O  draw  us  to  Thy  feet, 
Most  patient  Saviour,  Who  canst  love  us  still  -r 

And  by  this  Food,  so  awful  and  so  sweet, 
Deliver  us  from  every  touch  of  ill ; 

In  Thine  own  Service  make  us  glad  and  free, 

And  grant  us  never  more  to  part  with  Thee. 


Eucharistic    Meditations 

O  King  of  Beauty,  Lord  of  Love, 

True  Bread  and  living  Stay, 
How  dost  Thou  sweet  Refreshment  proTC 

To  pilgrims  on  their  way. 

O  precious  Drops  that  from  yon  Fount 

Of  comtort  ever  flow. 
Who  taste  of  these  all  toil  surmount, 

They  sweeten  every  woe. 

Manna  Celestial  daily  spread, 
Drink  from  the  Rock  outpoured. 

Thus  through  the  wild  are  nourished1 
Thy  sorrowing  children,  Lord. 

Thrice  blessed  they,  who  day  by  day 

On  Jesus'  breast  recline, 
With  Thee  indeed,  no  more  we  need, 

Who  giv'st  Thyself  to  Thine.     Amen. 


Very, Bread,  good  Shepherd,  tend  us, 
Jesu,  of  Thy  love  befriend  us. 
Thou  refresh  us,  Thou  defend  us, 
Thine  eternal  goodness  send  us 

In  the  Land  of  Life  to  see  : 
Thou  Who  all  things  canst  and  knowest, 
Who  on  earth  such  Food  bestowest, 
Grant  us  with  Thy  saints,  though  lowest, 
Where  the  Heavenly  Feast  Thou  showest 

Fellow-heirs  and  guests  to  be.    Amen. 


When  a  certain  Parish  was  hard 
pressed  by  secular  enemies  (a  type  of 
all  Parishes  struggling  against  the 
Devil,  the  World,  and  the  Flesh),  the 
Rector  rallied  his  people  as  follows : 

"The  battle  must  be  fought  In  your 
Prayers  and  before  God's  Altar  If  our 
Dally  Eucharist  be  attended  by  double 
the  present  numbers— if  there  be  a 
great  and  growing  Increase  In  Com- 
municants, and  in  the  frequency  and 
devotion  of  their  Communions,  we 
shall  prevail.  If  we  lose,  it  will  be  be- 
cause we  have  not  deserved  God's 
help." 

Let  us  make  the  Eucharist  the  im- 
portant factor  that  our  Lord  meant  it 
to  be,  in  our  Parochial  Life,  and  in 
our  individual  lives. 


46 


¥he  I?paYePv®f  G©i^Se6Patii©^. 

All  Glory  be  to  Thee,  Almighty  God,  our  Heavenly  Father,  for 
that  Thou,  of  Thy  tender  mercy,  didst  give  Thine  Only  Son  Jesus 
Christ  to  suffer  death  upon  the  Cross  for  our  Redemption  ;  Who 
made  there,  by  His  one  Oblation  of  Himself  once  offered,  a  full, 
perfect,  and  sufficient  Sacrifice,  Oblation,  and  Satisfaction,  for  the 
sins  of  the  whole  world  ;  and  did  institute,  and  in  His  Holy  Gos- 
pel command  us  to  continue,  a  perpetual  Memory  of  that  His 
precious  Death  and  Sacrifice,  until  His  coming  again : 

For  in  the  night  in  which  He  was  betrayed,  He  took  Bread ; 
and  when  He  had  given  thanks,  He  brake  It,  and  gave  It  to  His 
Disciples,  saying,  Take,  Eat,  This  is  My  Body,  Which  is  Given 
for  You  ;  Do  this  in  Remembrance  of  Me. 

Likewise,  after  Supper,  He  took  the  Cup ;  and  when  He  had 
given  thanks,  He  gave  It  to  them,  saying,  Drink  ye  all  of  This ; 
For  This  is  My  Blood  of  the  New  Testament,  Which  is  shed 

FOR  YOU,  AND  FOR  MANY,  FOR  THE    REMISSION  OF    SlNS  J    Do    This, 

as  oft  as  ye  shall  drink  It,  in  Remembrance  of  Me. 

Wherefore,  O  Lord  and  Heavenly  Father,  according  to  the  Institution  of  Thy 
dearly  beloved  Son  our  Saviour  Jesus  Christ,  we,  Thy  humble  servants,  do  celebrate 
and  make  here  before  Thy  Divine  Majesty,  with  these  Thy  Holy  Gifts,  which  we 
now  offer  unto  Thee,  the  Memorial  Thy  Son  hath  commanded  us  to  make  ;  having 
in  remembrance  His  blessed  Passion  and  precious  Death,  His  mighty  Kesurrection 
fend  glorious  Ascension  ;  rendering  unto  Thee  most  hearty  thanks  for  the  innumer- 
able benefits  procured  unto  us  by  the  same. 

And  we  most  humbly  beseech  Thee,  O  Merciful  Father,  to  hear  us  ;  and,  of  Thy 
Almighty  goodness,  vouchsafe  to  bless  and  sanctify,  with  Thy  Word  and  Holy 
Spirit,  these  Thy  Gifts  and  Creatures  of  Bread  and  Wine  ;  that  we,  receiving  them 
according  to  Thy  Son  our  Saviour  Jesus  Christ's  Holy  Institution,  in  remembrance 
of  His  Death  and  Passion,  may  be  partakers  of  His  most  blessed  Body  and  Blood. 

And  we  earnestly  desire  Thy  Fatherly  goodness,  mercifully  to  accept,  This  our 
Sacrifice  of  Praise  and  Thanksgiving  ;  most  humbly  beseeching  Thee  to  grant,  that 
by  the  Merits  and  Death  of  Thy  Son  Jesus  Christ,  and  through  faith  in  His  Blood, 
we,  and  all  Thy  whole  Church,  may  obtain  remission  of  our  sins,  and  all  other 
benefits  of  His  Passion. 

And  bere  we  offer  and  present  unto  Thee,  O  Lord,  ourselves,  our  souls  and  bodies, 
to  be  a  reasonable,  holy,  and  living  Sacrifice  unto  Thee  ;  humbly  beseeching  Thee, 
that  we,  and  all  others  who  shall  be  partakers  of  this  Holy  Communion,  may 
worthily  receive  the  most  precious  Body  and  Blood  of  Thy  Son  Jesus  Christ,  be 
filled  with  Thy  grace  and  heavenly  benediction,  and  made  one  Body  with  Him, 
that  He  may  dwell  in  us,  and  we  in  Him. 

And  although  we  are  unworthy,  through  our  manifold  sins,  to  offer  unto  Thee 
any  Sacrifice,  yet  we  beseech  Thee  to  accept  This,  our  Bounden  Duty  and  Service  ; 
not  weighing  our  merits,  but  pardoning  our  offences,  through  Jesus  Christ  our  Lord; 
By  Whom,  and  with  Whom,  in  the  unity  of  the  Holy  Ghost,  all  honour  and  glory 
be  unto  Thee,  O  Father  Almighty,  world  without  end.     Amen. 


PgnuS  0ei. 


Lamb  of  God,  That  takest  away  the  sins  of  the  world  :  have  mercy  upon  us. 
Lamb  of  God,  That  takest  away  the  sins  of  the  world  :  have  mercy  upon  us. 
Lamb  of  God,  That  takest  away  the  sins  of  the  world  :  grant  us  Thy  Peace 


I 


G©mmuRi©n  ®YmH-       (over) 


47 


AT  HOLY  COMMUNION. 

"Him  that  cometh  to  Me  I  will  in  no  wise 
cast  out."     St.  John  vi,  37. 

My  child,  it  is  not  necessary  to 
know  much,  to  please  Me,  it  is  suffi- 
cient to  love  much.  Speak  to  Me 
as  thou  wouldst  to  a  mother  if  she 
drew  thee  near  to  her. 

Are  there  any  for  whom  thou 
wouldst  pray  to  Me?  Repeat  to  Me 
the  names  of  thy  relations,  thy 
friends;  after  each  name  add  what 
thou  wouldst  have  Me  do  for  them. 
Ask  much — ask  much!  I  love  gen- 
erous souls  who  forget  themselves 
for  others. 

Tell  Me  of  the  poor  whom  thou 
wouldst  relieve,  the  sick  whom  thou 
hast  seen  suffer,  the  sinners  thou 
wouldst  have  converted,  those  who 
are  alienated  from  thee,  whose  affec 
tion  thou  wouldst  regain.  For  all, 
say  a  fervent  prayer  Remember 
that  I  have  promised  to  hear  all 
prayers  that  come  from  the  heart; 
and  is  not  that  a  prayer  from  the 
heart,  which  is  offered  for  those  we 
love,  and  who  love  us? 

Are  there  graces  thou  wouldst  ask 
for  thyself?  Write,  if  thou  wilt,  a 
long  list  of  all  thou  desirest  for  the 
needs  of  thy  soul,  and  come  and 
read  it  to  Me. 

Tell  Me  simply  how  proud  thou 
art,  how  sensitive,  egotistical,  mean, 
indolent — and  ask  Me  to  come  and 
help  thee  in  all  the  efforts  thou 
makest  against  it.  Poor  child,  do 
not  blush;  there  are  in  heaven  many 
saints  who  had  their  faults;  they 
prayed  to  Me,  and  little  by  little 
their  faults  were  corrected. 

Do  not  hesitate  to  ask  Me  for 
blessings  for  the  body  and  mind,  for 
health,  memory,  success.  I  can 
give  all  things,  and  I  always  give 
where  blessings  are  needed  to  ren- 
der souls  more  holy.  To-day  what 
wilt  thou  have,  my  child?  If  thou 
knowest  how  I  long  to  do  thee 
good!  Hast  thou  plans  which  oc- 
cupy thee?  Lay  them  all  before 
Me.  Do  they  concern  thy  vocation? 
What  dost  thou  desire?  Dost  thou 
wish  to  give  pleasure  to  thy  mother, 
to  thy  family,  to  those  on  whom 
thou  dost  depend?  What  wouldst 
thou  do  for  them? 

And  for  Me — hast  thou  no  zealous 
thought  for  Me?  Dost  thou  not 
wish  to  do  a  little  good  to  the  souls 
of  thy  friends  whom  thou  lovest 
and  who  have  perhaps  forgotten 
Me? 

Tell  Me  in  whom  thou  art  inter- 
ested, what  motives  move  thee, 
what  means  thou  wouldst  employ? 


Bring  Me  all  thy  failures,  and  I 
will  show  thee  the  cause  of  them. 
Whom  dost  thou  wish  interested  in 
thy  work?  I  am  Master  of  hearts, 
my  child,  and  can  lead  them  where 
I  will.  I  will  bring  round  thee  all 
who  will  be  necessary  to  thee.  Be 
tranquil. 

Hast  thou  not  troubles?  O,  my 
child,  tell  them  all  to  Me  fully. 
Who  has  caused  thee  pain?  Tell 
Me  all,  and  thou  wilt  finish  by 
adding  that  thou  wilt  pardon,  thou 
wilt  forget — and  I  will  bless  thee. 

Dost  thou  dread  something  pain- 
ful? Is  there  a  vain  fear  which  is 
not  reasonable,  but  which  is  tor- 
menting? Trust  thyself  wholly  to 
My  care.  I  am  here  I  see  every- 
thing.    I  will  not  leave  thee. 

Are  there  those  near  thee  who 
seem  less  kind  to  thee  than  they 
have  been,  and  whose  indifference 
and  neglect  separate  thee  from 
them,  while  thou  canst  see  nothing 
in  which  thou  hast  wounded  them? 
Pray  earnestly  to  Me  for  them, 
and  I  will  bring  them  back  to  thee 
if  they  are  needed  for  thy  life's  sanc- 
tification. 

Hast  thou  not  joys  to  make 
known  to  me?  Why  dost  thou  not 
let  Me  share  thy  happiness?  Tell 
Me  what  has  happened  siuce  yes- 
terday to  cheer  and  console  thee. 
Was  it  an  unexpected  visit  which 
did  thee  good — a  fear  suddenly  dis- 
sipated—a  success  thou  thoughtest 
thou  shouldst  not  reach — a  mark  of 
affection,  a  letter,  a  gift,  which  thou 
hast  received — a  trial  which  left 
thee  stronger  than  thou  supposed? 
I  have  prepared  it  all  for  thee. 
Why  dost  thou  not  show  thy  grati- 
tude and  give  Me  thanks? 

Hast  thou  promises  to  make  to 
Me?  I  can  read  the  depth  of  thy 
heart.  Thou  knowest  it — thou 
canst  deceive  men,  but  not  God. 
Be  then  sincere. 

Art  thou  resolved  no  longer  to 
expose  thyself  to  this  temptation? 
To  give  up  this  temptation  which 
leads  thee  to  evil?  Not  to  finish 
this  book  which  excites  thy  imagi- 
nation? No  longer  to  give  thy 
friendship  to  a  person  who  is  not  re- 
ligious, and  whose  presence  disturbs 
the  peace  of  thy  soul?  Wilt  thou 
go  at  once  to  do  a  kindness  to  this 
companion  who  has  hurt  thee? 

Well,  my  child,  go  now,  take  up 
thy  daily  work — be  silent,  humble, 
submissive,  kind,  and  come  back 
and  bring  me  a  heart  still  more  de- 
vout and  loving.  I  have  more  bless- 
ings for  thee. 


4S 


NOTE. — After  Agnus  Dei,  sing  the  Communion   Hymk  as  announced;  after 
which,  aing  Tantum  euuo,  asfollotcs: 


Therefore  we,  before  Him  bending, 
This  great  Sacrament  revere  ; 

Types  and  shadows  have  their  ending, 
For  the  Newer  Rite  is  here  ; 

Faith,  our  outward  sense  befriending, 
Makes  our  inward  vision  clear. 


Glory  let  us  give,  and  blessing, 
To  the  Father,  and  the  Son, 

Honour,    might,   and  praise  addressing, 
While  eternal   ages  run  ; 

Ever  too  His  love  confessing, 

Who  from  Both  with  Both  is  one. 


LiQRQ'S  Ppaver?  and  Ppavep  of.  thanksgiving. 

Almighty  and  Everliving  God,  we  most  heartily  thank  Thee,  for  that  Thou  dost 
vouchsafe  to  feed  us  who  have  duly  received  these  Holy  Mysteries,  with  the  Spirit- 
ual Food  of  the  most  precious  Body  and  Blood  of  Thy  Son  our  Saviour  Jesus  Christ; 
and  dost  assure  us  thereby  of  Thy  favour  and  goodness  towards  us  ;  and  that  we  are 
Very  Members  Incorporate  in  the  Mystical  Body  of  Thy  Son,  which  is  the  blessed 
company  of  all  faithful  people  ;  and  are  also  heirs  through  hope  of  Thy  Everlasting 
Kingdom,  by  the  merits  of  the  most  precious  Death  and  Passion  of  Thy  dear  Son. 
And  we  most  humbly  beseech  Thee,  O  Heavenly  Father,  so  to  assist  us  with  Thy 
grace,  that  we  may  continue  in  that  Holy  Fellowship,  and  do  all  such  good  works 
as  Thou  hast  prepared  for  us  to  walk  in  ;  through  Jesus  Christ  our  Lord,  to  Whom, 
with  Thee  and  the  Holy  Ghost,  be  all  honour  and  glory,  world  without  end.    Amen. 

Sl©pia  in  Bxselsis.  (or  Hymn.) 

Glory  be  to  God  on  high,  and  on  earth  peace,  good-will  towards  men.  We  praise 
Thee,  we  bless  Thee,  we  worship  Thee,  we  glorify  Thee,  we  give  thanks  to  Thee 
for  Thy  great  glory,  O  Lord  God,  Heavenly  King,  God  the  Father  Almighty. 

O  Lord,  the  Only-Begotten  Son  Jesus  Christ ;  O  Lord  God,  Lamb  of  God,  Son  of 
the  Father,  That  takest  away  the  sins  of  the  world,  have  mercy  upon  us.  Thou 
That  takest  away  the  sins  of  the  world,  have  mercy  upon  us.  Thou  That  takest 
away  the  sins  of  the  world,  receive  our  prayer.  Thou  That  sittest  at  the  right  hand 
of  God  the  Father,  have  mercy  upon  us. 

For  Thou  only  art  Holy  ;  Thou  only  art  the  Lord  ;  Thou  only,  O  Christ,  with  the 
Holy  Ghost,  art  most  High  in  the  glory  of  God  the  Father.     Amen. 

Eteaee  aqd  Blessing. 

The  Peace  of  God,  which  passeth  all  understanding,  keep  your  hearts  and  minds 
in  the  knowledge  and  love  of  God,  and  ot  His  Son  Jesus  Christ  our  Lord  : 

And  the  Blessing  of  God  Almighty,  the  Father,  the  Son,  and  the  Holy  Ghost,  be 
amongst  you,  and  remain  with  you  always.     Amen. 


NUNC  DIMITTIS,  OR 

Psalm  117.     Llaudafee  B©Rninum. 

O  |  praise  the  Lord=  |  all  ye—  |  heathen  : 

Praise  Him  \  all  =  ye  \  na-  =  \  tions. 
For  His  Merciful  Kindness  is  |  ev-er  more  and  |  more  ==  =  |  towards  us  : 

A  ud  the  Truth  of  the  Lord  endurethfor  \  cv-  =  cr.     |  Praise  tlie  \  Lord. 
Glory  be  to  the  |  Fa-  =  ther  =  ]  and  to  the  |  Son  : 

And  J  to  =  the  |  Holy  |  Ghost. 
As  it  was  in  the  beginning,  is  |  now  =  and  =  |  ev-er  =  |  shall  be  : 

World  |  with-  =  out  \  end.     A-  \  men. 

REWRSQEBmSmU. 


THANKSGIVING  AFTER  RECEIVING. 

The  proper  form  for  "  Thanksgiving  after  receiving  Holy  Communion,"  is  found  in 
all  the  Altar  Manuals.  Use  it  devoutly  (before  leaving  the  Church,  if  possible)  after 
each  occasion  of  receiving  the  Blessed  Sacrament. 


I» 


49 


THANKSGIVING  AFTER  RECEIVING  HOLY  COMMUNION. 

(DAILY,  FOR  THREE   DAYS  AFTER   RECEIVING. )<*®H 

Let  us  sing  the  Song  ot  the  Three  Children  : 

O  all  ye  Works  of  the  Lord,  bless  ye  the  Lord  :  praise  Him,  and  magnify  Him,  &c. 

O  ye  Angels  of  the  Lord,  bless  ye  the  Lord  :  praise  Him,  and  magnify  Him  forever. 

O  ye  Children  of  Men,  bless  ye  the  Lord  :  praise  Him,  and  magnify  Him  for  ever. 

O  let  Israel  bless  the  Lord  :  praise  Him,  and  magnify  Him  for  ever. 

O  ye  Priests  of  the  Lord,  bless  ye  the  Lord  :  praise  Him,  &c. 

O  ye  Servants  of  the  Lord,  bless  ye  the  Lord  :  praise  Him,  &c. 

O  ye  Spirits  and  Souls  of  the  Righteous,  bless  ye  the  Lord  :  praise  Him,  &c. 

O  ye  holy  and  humble  Men  of  heart,  bless  ye  the  Lord  :  praise  Him,  &c. 

O  Ananias,  Azarias,  and  Misael,  bless  ye  the  Lord  :  praise  Him,  &c. 

PSALM  150. — O  praise  God  iu  His  holiness,  &c. 

Lord,  now  lettest  Thou  Thy  servant  depart  in  peace  :  according  to  Thy  Word. 

For  mine  eyes  have  seen  :  Thy  salvation. 

Which  Thou  hast  prepared :  before  the  face  of  all  people. 

To  be  a  Light  to  lighten  the  Gentiles  :  and  to  be  the  glory  of  Thy  people  Israel. 

Glory  to  the  Father,  and  to  the  Son  :  and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and  ever  shall  be  :  world  without  end.     Amen. 

Antiphon. — Let  us  siug  the  SoDg  of  the  Three  Children  :  which  they  sang  as  they 
blessed  the  Lord  in  the  furnace  of  fire. 

Lord,  have  mercy,  &c.    Christ,  have  mercy,  &c.    Lord,  have  mercy,  &c.  Our  Father. 

Let  all  Thy  works  praise  Thee,  O  Lord  :     And  Thy  Saints  give  thanks  unto  Thee. 

Thy  Saints  shall  exult  in  giory  :     They  shall  rejoice  in  their  beds. 

Not  unto  us,  O  Lord,  not  unto  us  :     But  to  Thy  Name  give  the  praise. 

Lord,  hear  our  prayer  :     And  let  our  cry  come  unto  Thee.     Let  us  pray. 

O  God,  who  didst  to  the  Three  Children,  assuage  the  flames  of  fire,  mercifully 
grant  that  the  flames  of  sin  may  not  kindle  upon  us  Thy  servants. 

Direct  us,  O  Lord,  in  all  our  doings,  with  Thy  most  gracious  favour,  and  further 
us  with  Thy  continual  help  ;  that  in  all  our  works  begun,  continued,  and  ended  in 
Thee,  we  may  glorify  Thy  holy  Name,  and  finally  by  Thy  mercy  obtain  everlasting 
life;  through  Jesus  Christ  our  Lord. 

We  yield  Thee  thanks,  O  Lord,  holy  Father,  Almighty,  Everlasting  God,  Who 
for  no  merit  of  ours,  but  of  the  condescension  of  Thy  mercy  only,  hast  vouchsafed 
to  feed  us  sinners,  Thine  unworthy  servants,  with  the  precious  Body  and  Blood  of 
Thy  Son,  our  Lord  Jesus  Christ.  We  pray  Thee  that  this  Holy  Communion  may  not 
oring  guilt  upon  us  to  condemnation,  but  ruay  be  uuto  us  for  pardon  and  salvation. 
Let  it  be  to  us  an  armour  of  faith,  and  a  shield  of  good  purpose  ;  a  riddance  of  all 
/ices  ;  a  rooting  out  of  all  evil  desires  and  longings ;  an  increase  of  love  and 
patience,  of  humility  and  obedience,  and  of  all  virtues  ;  a  firm  defence  against  the 
wiles  of  our  enemies  visible  and  invisible  ;  a  perfect  quieting  of  all  our  impulses, 
fleshly  and  spiritual  ;  a  firm  adherence  to  Thee,  the  one  true  God  ;  and  a  happy 
consummation  of  our  end .  And  we  pray  Thee  that  Thou  wouldst  vouchsafe  to  bring 
us  sinners  to  that  Ineffable  Feast,  where  Thou  with  Thy  Son  and  the  Holy  Ghost,  art 
to  Thy  Saints  true  Light,  full  Satisfaction,  everlasting  Joy,  complete  Delight,  and 
perfect  Happiness  ;  through  the  Same  our  Lord  Jesus  Christ.     Amen. 

O  Lord  Jesus  Christ,  let  my  soul  ever  hunger  after  Thee,  the  Bread  of  Angels,  the 
Refreshment  of  holy  souls,  our  Daily  super-substantial  Bread,  Who  hast  all  sweet- 
ness aud  savour,  and  every  pleasurable  delight.  May  I  ever  thirst  for  Thee,  the 
Fountain  of  Life,  the  Fountain  of  Wisdom  and  Knowledge,  the  Fountain  of  Eter- 
nal Light,  the  Torrent  of  Pleasure,  the  Richness  of  the  House  of  God.  In  Thee 
be  all  my  food  and  gladness,  the  health  and  sweetness  of  my  soul  ;  for  Thy  mercy's 
itake,  Who  livest  and  reignest  for  ever  and  ever.     Amen. 

Soul  of  Christ,  sanctify  me  !  Body  of  Christ,  save  me  !  Blood  of  Christ,  refresh 
me  !  Water  from  the  side  of  Christ,  wash  me  !  Pacsion  ot  Christ,  strengthen  me  ! 
O  good  Jesus,  hear  me  !  Within  Thy  Wounds  hide  me  !  Suffer  me  not  to  be  sep- 
arated from  Thee  !  From  the  malicious  enemy  defend  me  !  In  the  hour  of  my 
death,  call  me  !  Aud  bid  mecome  to  Thee,  That  with  Thy  Saints  I  may  praise  Thee, 
For  ever  and  ever.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  (rod.  an  1  the  fellowship  of 
the  Holy  Ghost,  be  with  us  all  evermore.     Amen. 


50 


Begin  at  once  to  perform  regularly  and 
devoutly,  the  Three  Notable  Duties. 

1.  PRAYER: 

Public.      Celebration  every  Supday  A.  M.;    Evensong  every  Sunday  P.  M.  or  Night 

Private.      Every  Morning  and  Night;  in  your  own  room  or  in  the  Church. 

Procure  and  use  a  Manual  containing  suitable  Prayers. 

Attend  Church  during  the  week  ;  once  at  least,  oftener  If  possible. 

It  is  not  wasted  time,  to  come  to  God's  House  to  pray. 

2.  FASTING  : 

Observe  the  Festivals  and  Fasts  appointed. 

3.  ALMSGIVING  : 

Give  to  God  systematically,  according  to  your  means. 
Do  a  good  deed  every  day  to  some  one  sick  or  in  trouble. 
Engage  in  some  special  Guild-Work. 
Be  a  true  Missionary  in  your  sphere  of  influence. 


of 


Improve    daily  in    your   performance 
the  three  comprehensive   duties. 

1.  REPENTANCE  : 

Keep  a  strict  watch  over  your  daily  life,  and  daily  confess  youi  faults. 
Examine  your  conscience  at  stated  intervals  as  directed  by  the  Prayer-Book. 

2.  FAITH  : 

Learn  the  Christian  Faith  as  Christ  delivered  it,  and  as  it  has  ever  been  taught  by  the 

Church,  the  Pillar  and  Ground  of  the  Truth. 
Follow  the  Teaching  of  the  Church  Year  with  its  constant  use  of  Bible  and  Prayer-Book. 
Study  the  Church  Catechism :  then,  other  works  as  provided  or  suggested. 

3.  OBEDIENCE  : 

Strive  to  live  godly,  righteously,  and  soberly,  in  all  things. 

N.  B.    In  any  case  of  difficulty  or  doubt,  confer  freely  with  your  Pastor. 


RULES  FOR  COMMUNICANTS. 

Receive  regularly. 

1.  Receive  Holy  Communion  once  a  month,  and  on  Christmas,  Easter,  and  Whitsun-Day: 
oftener,  as  your  spiritual  life  advances.  Let  nothing  but  the  most  urgent  necessity  in- 
trb.fk.be  with  this  rule. 

Receive  carefully. 

2.  Prepare  carefully,  by  a  true  repentance,  during  the  week  preceding:  and  if  you  cannot 
quiet  your  own  conscience,  speak  to  your  Pastor 

Receive  early. 

3.  It  is  to  receive  Holy  Communion  early  in  the  morning,  before  breakfast 

Attend  frequently. 

4.  Between  your  Communions,  attend  the  Celebration  as  often  as  possible :  once  a  week 
at  least. 

Attend  devoutly. 

6.    Procure  a  suitable  Altar  Manual,  and  use  it  devoutly  at  all  Celebrations. 


Rules   commonly  called   the  Pre- 
cepts of  the  Church. 

1.  To  keep  holy  all  Sundays,  and  the 
Holy-days  appointed  by  the  Church,  espe- 
cially by  being  present  at  the  Celebration  of 
the  Holy  Eucharist. 

2.  To  receive  Holy  Communion  with  fre- 
queut  devotion,  and  before  other  food  : 
[three  times  a  year  at  the  very  least,  of 
which  Easter  shall  be  one.]  And,  if  there 
is  need,  to  confess  our  sins  to  our  Rector,  or 
to  some  other  Priest ;  see  Prayer  Book. 

3.  To  practice  abstinence  on  Fridays,  and 
to  keep  all  the  Fast  Days  of  the  Church. 

4.  To  pay  according  to  our  means  for  the 
support  of  the  Church. 

5.  Not  to  marry  witbin  the  forbidden  de- 
grees of  kin,  nor  during  Advent  and  Lent. 

»  <«>  • 

NOTES. 


The  Lord's  Own  Servico  on  the 
Lord's  Own  Day. 
Sunday  is  "  the  Lord's  Day,  "  not  yours. 
Bishop  Coxe  has  said:  "The  New  Testa- 
ment tells  us  clearly  to  hallow  the  Lord's 
Day  by  the  Lord's  Supper.  This  is  our 
Law  and  our  Rubric,  and  to  this  reforma- 
tion I  call  you  all,  in  the  God's  Name.  I 
consider  our  neglect  of  Scripture,  and  of 
the  Primitive  example  in  this  respect,  a 
grave  abuse,  and  a  sad  impeachment  of 
our  sincerity  in  claiming  to  follow  Scrip- 
ture, and  the  Primitive  Church.  " 

1.  Since  the  Eucharist  is  our  Chiefest 
Act  of  Worship  (as  well  as  our  Chiefest 
Means  of  Grace),  and  siuce  the  Principal 
Sunday  Service  is  universally  at  Mid  day, 
loyalty  and  logic  require  us.  at  least,  to  be 
working  towards  a  Midday  Celebration 
every  Sunday. 

2.  The  inconvenience  of  remaining  Fast- 
ing until  Midday,  has  led  to  the  merciful 
establishment  of  the  Early  Celebration, 
for  those  communicating  on  that  day. 

The  Primary  Duty. 

God  lays  it  on  the  conscience  of  every 
baptized  person,  to  receive  the  Holy  Com- 
munion of  the  Body  and  Blood  of  Christ. 
Theoretically,  everybody  ougbt  to  re- 
ceive "  every  Sunday  at  the  least :  but  prac- 
tically, tbe  rule  has  come  to  be,  "Receive 
once  a  month,  and  at  Christmas,  Easter, 
and  Whitsuntide;  oftener  as  the  spiritual 
life  advances.  " 

Now,  if  persons  do  not  receive  every 
Sunday,  the  Church  has  ruled  that  the 
least  they  can  do,  is  to  be  present  at  the 
Celebration  every  Sunday.  Everyone  could 
come  once  a  week  with  but  little  trouble. 


It  was  the  reverent  custom  in  tbe  Primi- 
tive Church,  from  the  Apostles'  time,  and 
in  all  parts  of  Christendom  for  the  first 
1,500  years,  to  receive  the  Communion 
only  fasting.  This  has  continued  to  be 
tbe  custom,  even  to  this  day,  with  more 
than  three-fourths  of  Christendom.  These 
facts,  to  say  nothing  of  reiterated  Canons 
of  the  Church,  appeal  to  us  with  very 
solemn  and  binding  force. 


Bishop  Doane  says :  '  The  nse  of  pri- 
vate confession  is  an  inherent  eight  op 
8INNEB8,  and  the  Power  of  Absolution  is 
involved  in  the  office  of  every  Priest;" 
and  this  is  the  teaching  of  Holy  Sciipture, 
and  the  Holy  Catholic  Church. 

The  Romish  error  lies  in  the  abuse  op 
this  MEANS  OF  grace,  and  chiefly  in 
making  it  compulsory  upon  all  as  essential 
to  their  forgiveness.  The  Catholic  Church, 
on   the  contrary,   simply  declares   it  as  a 

SPECIAL   DIVINE    REMEDY  FOR  SIN,  highly 

needful   for  some,  and  a  blessed   privilege 
and  means  of  a   holier  life  for  any  who 
humbly  and  heartily  desire  it. 
Fasting-days. 

"  We  cannot  too  plainly  or  too  frequently 
emphasize  that  fact,  that  it  should  be  one 
mark  ot  a  consistent  Churchman  or  Church- 
woman,  never  to  give,  and  always  to  decline, 
an  invitation  to  any  entertainment,  publi* 
or  private,  on  any  Fast-day  of  the  Church. 

All  Fridays  are  Fasts,  and  so  are  tbe  days 
in  Lent,  and  the  Ember  Days,  and  Rogation 
days. 

Bible  Teaching. 

The  Ownership. — The  silver  is  Mine  and 
the  gold  is  Mine  saith  the  Lord  of  Hosts. 
The  whole  world  is  Mine,  and  the  fulness 
thereof. 

The  Stewardship. — Render  therefore  unto 
God  the  things  that  are  God's. 

The  Law  of  the  Stewardship. — Let  every 
one  of  you  lay  by  him  in  store,  as  God 
hath  prospered  him. 

More  Bible  Teaching. 
"  Till  DEATH  us  do  part.  "  See  1  Cor.  7,  39.. 

■  «»»  ■ 

A    TABLE 

OF 

KINDRED  AND  AFFINITY, 


WHEREIN  WHOSOEVER 
8CB11TUBI. 


KEI.ATED,  ARE  FORBIDDEN  II 
MARRY  TOGETHER. 


A  Man  may  not  marry  his 
1  /^\  RANDMOTHKR, 
t  V3T    Grandfather's  Wife, 
S  Wife's  Grandmother. 

4  Father's  Sister, 

5  Mother's  Sister, 

6  Father's  Brother's  Wife. 

7  Mother's  Brother's  Wire, 

8  Wife's  Father's  Sister, 

9  Wife's  Mother's  Sister. 

10  Mother, 

11  Step-Mother, 

12  Wife's  Mother. 

13  Daughter, 

U  Wife's  Daughter, 

15  Sou's  Wife. 

16  Sister, 

17  Wife's  Sister, 

18  Brother's  Wife. 

19  Sons  Daughter, 

20  Daughter's  Daughter, 

21  Son's  Sou's  Wife. 

22  Daughter's  Son's  Wife, 
2:i  Wile's  Sou's  Daughter, 

24  Wife's  Daughter's  Daughter. 

25  Brother's  Daughter. 
2f>  Sisters  Daughter, 

27  Brother's  Son's  Wife. 

28  Sister's  Son's  Wife, 

29  Wife's  Brother's  Daughter, 

30  Wife's  Sister's  Daughter. 


A  Woman  may  not  marry  htr 


1  r\  RANDFATHF.R 

2  ^-*    Grandmother's 


3  Husbaud's  Or 


ITusb., 
dfalhcr. 


4  Father's  Brother, 

5  Mother's  Brother. 

6  Father's  Sister's  Husband. 

7  Mother's  Sister's  Husband, 

8  Husband's  Father's  Brother, 

9  Husband's  Mother's  Brother. 

10  Father, 

11  Step- Father, 

12  Husband's  Father. 

13  Son, 

14  Husband's  Son, 

15  Daughter's  Husband 

II!  Brother, 

17  Husband's  Brother, 

18  Sister's  Uusbaud. 

19  Son's  Son, 

20  Daughter's  Son, 

21  Son's  Daughter's  Husband. 

22  Daughter's  Daughter's  flush 

23  Husband's. Son's  Sou, 

24  Husband's  Daughter's  Son. 

25  Brother's  Son, 

26  Sistci's  Son, 

27  Brother's  Daughter's  Husk. 

28  Sister's  Daughter's  limb., 

29  Husband's  Brother's  Son, 
SO  Hnsband'a  Sister's  Son. 


52 


THE*RE  7VRE  STANDARDS. 

No  Churchman  can  bs  insensible  to  the  greatly  increased  activity  of  all  Church  life 
and  work  in  our  own  day.  But  maiiy  who  rejoice  in  this  new  vigor  are  occasionally 
troubled  by  what  they  deem  innovations  in  matters  of  worship  and  ritual.  Of  course  it 
could  easily  be  said  that  if  changes  are  improvements  it  matters  little  whether  they  are 
innovations  or  not.  But  there  is  a  better  answer  to  be  found  in  the  fact  that  many  tilings 
which  appear  to  bj  novelties  and  which  are  sometimes  objected  to  on  that  account,  are  not 
such  at  all,  but  simply  the  return  to  the  true  standard  of  the  Church.  It  must  not  be  for- 
gotten that  the  first  years  of  the  Church  in  this  country  were  years  of  feebleness  and  dull- 
ness— due  partly  to  weakness  and  fewness,  partly  to  the  inheritance  of  the  evil  tradition  of 
the  eighteenth  century  in  the  English  <  'hurch.  The  last  century  marked  the  very  ebb-tide 
of  devotion,  activity,  and  Catholic  teaching  in  the  Church  of  England,  and  was  so  far  from 
being  her  normal  standard,  that  it  was  a  most  grievous  falling  away.  Frequent  Eucharists, 
daily  services,  reverent  ritual,  and  beautiful  churches,  are  alterations  from  the  lifelessness 
and  decay  which  so  largely  characterized  the  last  age,  but  they  are  also  only  a  return  to  the 
true  teaching  and  intention  of  the  Prayer  Book  and  of  the  first  reformers.  To  employ  a 
homely  illustration,  the  present  movement  is  like  a  house-cleaning,  which  brings  annoyance 
to  a  good  many  lovers  of  quiet,  raises  a  cloud  of  dust  and  throws  things  into  temporary 
confusion,  but  results  finally  in  better  order,  fresh  beauty,  and  fuller  comfort. — Selected. 

LOyALTtJ  TO  OUR  STA/NT)7VR*DS. 


1.  We    acknowledge,    day   by   day,   the 

freat  facts  of  the  Creed,  although  it  is  only 
y  degrees  that  we  learn  their  full  meaning. 

2.  We  hold  up  the  Perfect  Pattern  of  our 
Lord's  earthly  Life,  although  we  fall  so  far 
below  it. 

3.  Likewise,  we  can  and  should  recognize 
our  Duty  as  to  Prayer,  Sacraments,  and 
Worship,  however  imperfectly  we  at  present 
fulfil  it.  But  let  there  be  a  gradual  re-ad- 
justment of  our  other  duties,  in  order  to 
secure  time  for  this  Paramount  Duty.  Re- 
ligious Duties  must  be  "crowded  in,"  or  else 
they  will  be  certainly  "crowded  out." 

The   Why  and  Wherefore. 

The  Church  is  an  Organization,  founded 
more  than  1850  years  ago.  It  is  as  distinct 
an  organization  as  Freemasonry,  Odd-Fellow- 
ship, or  any  other  Order  or  Society ;  but 
unlike  all  other  organizations,  it  is. Di- 
vine, being  founded  by  Jesus  Christ,  and 
perpetually  indwelt  by  the  Holy  Ghost. 

It  consists,  (1)  of  the  Bishops,  as  a  self- 
perpetuating  Corporation,  and  (2)  of  the 
people,  in  Fellowship  with  the  Bishops, 
through  the  ministrations  of  the  lower 
Clergy. 

We  are  initiated  into  this  organization  by 
Baptism;  and  we  preserve  good  standing 
upon  the  following  conditions  (see  Acts  2 : 
42.) :  1st,  That  we  continue  to  hold  the 
Apostles'  Creed ;  2d,  That  we  are  obedient 
to  the  Apostles'  Oovernmcnt;  3d,  That  we 
receive  the  Holy  Communion  from  the  hands 
of  the  Apostolic  Ministry ;  and,  4th,  That 
we  join  devoutly  in  that  Liturgical  form  of 
Worship,  which  has  been  the  Common  Wor- 
ship of  the  Church  from  the  beginning. 

The   Facts  of  the  Case. 

There  is  one  day  in  each  week  set  apart  by 
Almighty  God's  Will,  for  His  Special  Wor- 
ship; the  Lord's  Day,  the  day  of  the 
Resurrection  of  Christ.  Do  not  allow  your- 
self to  be  deceived  in  this  matter;  for,  to  be 
absent  from  Church  on  Sunday  without  due 


cause,  is  to  separate  yourself  from  the  Media- 
tion of  Christ,  to  commit  the  sin  of  disobedi- 
ence and  unthankfulness,  and  to  incur  * 
grievous  loss  of  Divine  Grace. — Rev.  F.  H. 
Stubbs. 

The  New  Testament  tells  us  clearly  t» 
hallow  the  Lord's  Day  by  the  Lord's  Supper. 
This  is  our  Law  and  our  Rubric;  and  to  this 
reformation  I  call  you  all,  in  God's  Name. 
I  consider  our  neglect  of  Scripture,  and  of 
the  Primitive  example  in  this  respect,  a 
grave  abuse,  and  a  sad  impeachment  of  our 
sincerity  in  claiming  to  follow  Scripture,  and 
the  Primitive  Church. — Bishop  Coxe. 

Sunday  without  the  Eucharist,  is  at  least 
as  much  an  anomaly  as  Hamlet  with  Hamlet 
left  out.  We  cannot  suppose  that  we  keep 
Sunday,  when  we  neglect  the  main  business 
of  the  day;  and  in  Holy  Scripture,  the 
business  of  Sunday  appears  at  least  as 
plainly  as  the  day  itself;  for  in  the  one  dis- 
tinct notice  we  have  of  the  disciples  keeping 
Sunday,  it  is  as  coming  together  to  Break 
Bread. — Selected. 

The  Pure  Humanity  of  Jesus  Christ  is  the 
connecting  link  between  God  and  man. 

Our  access  to  God  is  through  the  God-man, 
Christ  Jesus. 

This  access  is  for  us.  as  well  as  for  those 
who  approached  Him  1,800  years  ago,  in 
Palestine. 

We  find  Him  in  His  Eucharist.  All 
Christian  approach  to  God  is  based  upon 
Eucharist  ie  Communion. 

Dear  reader,  are  you  willing  to  forego  thin 
characteristic  blessing  of  Christianity '! 

As  regards  your  Worship,  can  you  becon- 
tent  (as  many  professing  Christians  seem  to 
be^,  with  the  indefinite  groping  of  Natural 
Religion,  or  the  far-off  glimpses  of  the  Elder 
Dispensation?  -Selected. 

All  Christian  Prayer  is  founded  upon  the 
Eucharistic  Communion  and  Sacrifice.  We 
acquire  (lie  RIGHT  10  pray  by  union  with 
Christ,  and  we  exercise  it  by  pleading  His 
Merits. — Canon  Mason. 


53 


Ill  the    Eucharist    our    Lord    Jesus   Christ 

vouchsafes  Hia  Heal  Presence,  that  (l)wHe 
may  be  ottered  ('.  ~  rented)  and  pleaded 
before  God,  [as  being  the  Propitiation  for 
our  sins,  and  our  Thank-offering  infinitely 
acceptable  to  God];  and  also  that  (2),  Me 
may  be  "our  Spiritual  Food  and  Sustenance 
in  that  Holy  Sacrament." 

This,  then,  is  the  chief  function  of  Divine 
Worship,  and  by  it  we  approach  unto  God 
in  and  through  the  merits  and  mediation  of 
Christ,  in  a  manner  which  is  not  possible 
through  any  other  service.  It  is  of  such 
necessity  and  obligation,  that,  without  it,  if 
von  are  an  adult,  you  cannot  be  saved. — Rev. 
F.  H.  Stubbs. 

To  come  to  the  Lord's  Supper  is  simply  to 
come  to  Jesus  Christ ;  to  come  to  Him  in  the 
way  of  His  Appointment:  to  come  to  Him 
in  the  way  especially  instituted  for  us  by 
Himself,  in  view  of  His  departure  from  the 
earth,  and  Ascension  into  Heaven. 

What  are  the  qualifications  required  in 
him  who  would  approach  the  Table  of  the 
Lord?  I  reply:  simply  those  which  were 
required  to  approach  His  Person  when  He 
dwelt  in  Judea:  simply  those  which  are  re- 
quired to  approach  His  Person,  when  he 
must  give  an  account  at  the  Last  Day:  1, 
A  hearty  sorrow  that  he  is  a  sinner ;  2,  A 
firm  faith  that  Christ  can  forgive  his  sins, 
and  cleanse  him  from  all  uncleanness;  3,  A 
sincere  wish  to  receive  these  blessings,  and 
to  lead  a  godlv,  righteous,  and  sober  life. — 
Dr.  Dix. 

Now,  if  persons  do  not  receive  Holy  Com- 
munion every  Sunday,  THE  Church  has 
ruled  that  the  least  they  can  do,  is  to  be 
present  at  the  Celebration  every  Sunday. 
Every  one  could  come  once  a  week  with 
but  little  trouble. — Selected. 


Non-cominunieating  attendance  is  not  de- 
signed as  a  substitute  for  frequent  Commun- 
ion, but  as  a  substitute  for  staying  home  from 
this  Highest  Act  of  the  Church's  Worship, 
when  not  intending  to  communicate. — Church 
Times. 

The  Communicant  should  always  have  a 
special  intention  in  offering  the  Eucharistic 
Sacrifice;  as,  to  :usk  (rod  for  some  special 
grace  of  which  the  need  is  felt,  or  for  tempo- 
ral mercies,  or  for  the  health  and  salvation 
of  those  near  to  us,  or  for  a  blessing  on  any 
good  work  in  which  the  Communicant  may 
be  engaged  or  interested,  or  for  the  peace  of 
the  Church. — Dr.  Dix's  Altar  Manual. 

The  Holy  Eucharist  is.truly  efficacious  for 
the  obtaining  of  all  those  things  which  are 
the  subject  matter  of  Prayer  and  Intercession. 
This  is  manifest,  on  the  slighest  inspection 
of  the  ancient  Liturgies;  it  rests  upon  their 
structure  and  general  tenor.  Their  common 
purpose  is  to  solicit  benefits  for  the  worship- 
pers and  for  the  whole  body  of  Christ. — Arch- 
deacon Wilber force . 

It  was  the  reverent  custom  in  the  Primi- 
tive Church,  from  the  Apostles'  time,  and  in 
all  parts  of  Christendom  for  the  first  1,500 
years,  to  receive  the  Communion  only  fast- 
ing. This  has  continued  to  be  the  custom, 
even  to  this  day,  with  more  than  three-fourths 
of  Christendom.  These  facts,  to  say  nothing 
of  reiterated  Canons  of  the  Church,  appeal 
to  us  with  very  solemn  and  binding  force. — 
Dr.  Ewer. 

Each  soul  isa  "machine"  for  spiritual 
and  amoral  influence.  It  must  be  kept  in 
working  order,  and  it  must  be  connected 
with  the  motive  power:  yet  many  souls, 
even  if  willing  to  work,  neglect  their  Repen- 
tance, and  their  Communions,  by  which  the 
above  conditions  are  brought  about  and 
maintained. — St.  John's  Record. 


The  Feet  of  the  "Priests  Stood   Firm. 


Take  up  the  Ark  on  your  shoulders, 

Priests  of  the  Holy  and  True  ; 
Enter  the  swelling  of  Jordan, 

And  stand  while  the  Hosts  go  through. 
Stand  in  the  bed  of  the  river, 

Where  never  a  foot  hath  trod, 
4,nd  win  by  your  true  obedience, 

A  path  for  the  people  of  God. 

What  though  the  Lion  of  Judah, 

Float  o'er  his  glittering  van, 
What  though  the  strength  of  the  Serpent 

Coil  round  the  standard  of  Dan  ; 
Breathes  not  a  Prince  nor  a  Leader, 

Could  takj  up  your  work  to-day. 
Nor  can  win  a  stand  of  the  Promised  Land 

Unless  you  will  guard  the  way  ! 

Not  for  the  mighty  ones  only, 

Scenting  the  battle  afar, 
Reuben,  and  Gad,  and  Manasseh, 

Harnessed  and  ready  for  war  . 


But  time  must  be  gained  and  road  main- 
tained 

For  the  young  and  the  weak  and  the  slow, 
And  not  till  the  last  has  safely  passed, 

Will  the  Priests  have  leave  to  go. 

Down  through  the  bed  of  the  river, 

Kept  dry  by  their  steadfast  feet, 
Tribe  after  tribe  goes  over, 

And  still  the  cowed  waves  retreat. 
For  tho'  in  their  mystical  durance, 

The  waters  of  Jordan  may  chafe, 
The  calm,   brave   faith,   that   is   strong   as 
death, 

Stands  firm— and  the  flocks  are  safe. 

O  lesson  of  wondrous  meaning ! 

O  type  of  the  times  to  be  ! 
O  Giver  of  (J race  to  Aaron's  Race, 

Our  strength  will  come  from  Thee  I 
And  our  desert  years  of  toils  and  fears 

May  reach  a  glorious  term, 
If*  bearing  the  weight  of  the  Church's  fate, 

The  Priests  of  the  Lord  stand  firm. 


54 


Concerning  The  Fast  Before  Communion. 


It  has  been  truly  said  that  the  custom  of  receiving  the  Holy  Eucharist  before  other 
food,  commends  itself  without  argument,  to  the  devout  mind,  and  that  to  hear  of  it  is  t$ 
adopt  it.  It  is  further  asserted,  that  this  Rule  may  almost  certainly  be  traced  to  the  legis- 
lative action  of  the  Apostles.  Without  doubt,  it  was  carefully  observed  by  all  Christians 
_>rthe  first  1500  years,  and  has  continued  to  be  the  custom,  even  to  this  day,  with  more 
than  three-fourths  of  Christendom.  But  serious  attempts  have  been  made  to  question  its 
importance  and  its  binding  character  ;  and  on  the  other  hand,  it  has  sometimes  been  en- 
forced in  cases  in  which  the  temper  of  sweet  reasonableness,  which  pervades  the  Church's 
administration  of  Her  discipline,  would  have  suggested  a  more  merciful  course. 

(Before  proceeding  to  quote  some  important  passages  from  the  Rev.  F.  Puller's  Essay 
•on  this  subject,  it  may  be  as  well  to  explain,  that  by  Fasting  before  Communion  is  meant  a 
complete  abstinence  from  all  food  and  drink,  either  from  midnight,  or  from  the  sunset  of 
the  preceding  day  ;  in  the  West,  the  evidence  all  points  to  midnight  as  the  hour  when  the 
fast  begins.  The  fact  of  the  rigor  of  the  ancient  fasts,  prolonged  twice  every  week  until  3 
P.  M.,  and  not  to  be  broken  until  that  time,  by  even  a  participation  of  the  Eucharistic 
Species,  completely  refutes  the  notion  that  only  a  partial  fast  was  intended.) 

There  are  three  points  upon  which  information  is  commonly  sought :  1.  Is  there  good 
reason  to  think  that  the  custom  of  Fasting  Communion  was  in  vogue  earlier  than  the 
Council  of  Hippo,  A.  D.  393,  when  the  first  canon  on  the  subject  was  enacted  ?  (it  being 
generally  admitted  that  after  A.  D.  400,  the  custom  was  universal.)  2.  Might  not  a 
National  Church  abolish  this  Rule  by  canonical  action,  or  by  disuse  ?  3.  Is  the  Rule  ab- 
solutely inflexible  ? 

1.  Passing  by  other  evidence  (which  the  reader  can  find  in  the  Essay  mentioned  above,) 
it  will  be  sufficient  to  hear  the  words  of  St.  Augustine,  who  was  the  Bishop  of  Hippo  at 
the  time  of  the  Council  held  there  in  A.  D.  393.  St.  Augustine's  evidence  on  such  a  point 
carries  very  great  weight.  He  was  one  of  the  most  prominent  persons  in  the  whole  Church 
of  his  time,  and  was  in  correspondence  with  well-informed  people  living  both  in  the  East 
and  in  the  West.  He  was  a  man  of  perfect  candor,  and  would  never  have  committed  him- 
self to  such  an  unhesitating  statement  about  the  practice  of  the  Universal  Church,  if  he  had 
not  had  good  ground  for  knowing  that  what  he  was  writing,  was  substantially  true.  In  his 
letter,  written  A.  D.  400,  to  Januarius,  who  had  applied  to  him  for  information  and  in- 
struction, (which  letter  is  given  in  full  in  Hall's  "Fasting  Reception,  etc."),  St.  Augustine 
says  that  "everywhere  throughout  the  Universal  Church,  the  Sacrament  is  partaken  of  by 
persons  fasting,"  and  that  "this  observance  is  uniform  amid  all  the  variety  of  other  cus- 
toms." And  he  pronounces  it  to  be  not  only  universal,  but  also  immemorial  in  the  Church 
of  God,  for  he  declares  it  to  have  been  established  by  St.  Paul  himself ;  and  that  "ever 
since  that  earliest  period,  that  first  part  ofthe  Apostolic  age,  it  has  seemed  good  to  the  Holy 
Ghost,  that,  in  honor  of  so  great  a  Sacrament,  the  Body  of  the  Lord  should  enter  the 
mouth  of  a  Christian  before  other  food  ;  and  it  is  for  this  reason,  [i.  e.  for  the  honor  of  so 
great  a  Sacrament]  that  the  custom  referred  to,  is  observed  throughout  the  world." 

Dr.  Bright  says  :  "From  a  survey  of  this  passage,  nothing  can  be  more  certain  than 
that  St.  Augustine  regarded  the  rule  of  Fasting  Communion  as  (1)  observed  by  the  Church 
Universal;  (2)  therefore  traceable  to  Apostolic  Authority,  e.g.  St.  Paul's,  and  therefore  (3) 
possessing  Divine   Sanction." 

It  is  perfectly  clear  from  his  own  words,  that  it  never  entered  St.  Augustine's  mind 
that  the  Council  of  Hippo  in  A.  D.  393  originated  this  rule,  but  rather  that  it  simply  en- 
acted a  Canon  enforcing  a  rule  which  had  come  down  from  time  immemorial.  And  he 
further  maintains,  (taking  an  entirely  different  view  of  the  matter  from  Dr.  Kingdon,) 
that  from  the  very  fact  there  is  no  previous  Synodical  action  about  the  matter,  we  must 
conclude  that  the  custom  owes  its  origin  to  a  far  more  sacred  source.  St.  Augustine  lays 
down  the  principle  that  "Whatever  the  Universal  Church  holds,  if  it  was  not  instituted 
by  Councils,  but  has  always  been  retained,  is  most  rightly  believed  to  have  been  delivered 
by  nothing  less  than  Apostolic  Authority." 

It  was  just  because  the  Ecumenical  Rule  of  Fasting  Communion  had  not  been  instituted 
by  Councils,  that  St.  Augustine  ascribed  its  origin  to  the  Authority  of  the  Apostles,  and 
in  particular  to  the  Apostle  St.  Paul ;  and  as  the  Apostles  were  directly  commissioned  by 
our  Lord,  and  were  inspired  by  the  Holy  Ghost,  therefore  St.  Augustine  does  not  shrink 
from  ascribing  in  some  sense,  the  authorship  of  the  Rule  of  Fasting  Communion,  to  our 
Lord  and  to  the  Holy  Ghost.    He  held  that  the  Apostles'  rules  were  really  our  Lord's  rules 


55 


2.  Since  the  object  of  the  rule  is  to  give  due  honor  to  onr  Lord  in  the  Sacrament  of  His 
Love,  and  to  protect  and  guard  the  most  Sacred  Institution  of  the  Gospel  Covenant  — since 
this  is  a  holy  object,  and  a  lasting  object, — since  the  law,  coming  as  it  does  from  the 
Apostles,  and  guarding  as  it  doessach  aCentral  Institution  of  Christianity,  is  far  more  sacred 
than  if  it  had  been  enacted  at  au  Ecumenical  Council,  the  Church  dare  not  give  up  the 
rule.  She  cannot  give  it  up.  The  Church  has  realized  this  all  along.  Disciplinary 
Canons  of  Ecumenical  Councils  have  been  abrogated,  or  have  passed  into  desuetude;  but 
the  rule  of  the  Fast  before  Communion  remains  and  will  remain. 

It  is  impossible  to  conceive  a  Church,  which  had  not  fallen  into  heresy,  formally 
abrogating  the  rule.  Any  contrary  custom  which  might  arise  from  ignorance  of  the  sacred 
character  of  the  rule,  or  from  want  of  instruction  in  the  Church's  Faith  (or  still  more 
from  heretical  pravity)  would  have  no  sort  of  force  in  the  way  of  abrogating  the  bind- 
ing character  of  the  Rule. 

We  deny  that  any  Provincial  or  National  Church  could,  under  ordinary  circumstances, 
abrogate  a  law  instituted  by  the  Apostles  for  such  a  purpose,  but 

3.  The  law  is  of  such  a  character,  that  it  may  from  time  to  time  come  into  collision 
with  other  laws  of  a  higher  order  than  itself,  or  of  an  order  level  with  its  own.  The  ques- 
tion will  then  arise,  which  law  shall  give  way.  Though  it  be  of  Apostolic  Institution,  and 
may  therefore  rightly  be  attributed  to  the  Holy  Ghost,  yet  it  has  always  been  held  that  it 
is  a  precept  of  Church  Law,  and  not  a  precept  of  Divine  Law.  It  is  certain  that  sometimes 
on  account  of  grave  reasons  it  may  cease  to  bind,  because  a  law  of  this  kind  does  not  bind 
with  such  strictness  as  would  prevent  the  possibility  of  its  obligation  ever  ceasing.  It  is 
of  the  nature  of  a  positive  law  rather  than  of  moral  necessity — such  as  are  the  internal 
dispositions  of  Faith,  Repentance,  and  Charity  which  are  required  for  a  worthy  reception 
of  the  Holy  Sacrament. 

Accordingly  Ave  find  the  rule  suspended  in  the  case  of  the  Viaticum  being  ad- 
ministered  to  a  dying  person,  and  there  are  other  instances  of  dispensation  being  given. 
These  only  serve  to  prove  the  rule,  and  the  cessation  of  a  law  in  a  particular  instance  is 
plainly  a  very  different  thing  from  a  wholesale  dispensation  from  its  observance. 

"If  the  choice  had  to  be  made  between  not  communicating  at  all,  and  oc- 
casional and  exceptional  receiving  after  food,  the  "Ecclesiastical  Precept"  would  give  way 
to  the  "Divine  Obligation."  Where  this  necessity  may  exist,  reverence  would  suggest 
that  when  complete  abstinence  is  impossible,  the  nearest  possible  approach  to  it  should  be 
observed." 

It  needs  to  be  pointed  out  that  our  circumstances  differ  very  materially  from  those 
of  the  Primitive  Church.  The  early  Christians  for  several  centuries,  besides  being 
habituated  to  very  rigorous,  fasting,  were  permitted  to  reserve  the  Blessed  Sacrament  in  their 
own  homes  and  to  communicate  themselves  at  home.  In  the  middle  ages,  the  great  mass  of 
the  faithful  communicated  only  once  a  year,  and  the  Blessed  Sacrament  was  reserved  in  the 
Church  to  be  carried  to  sick  and  weakly  persons.  With  us,  our  devout  people  are  accus- 
tomed to  communicate  frequently ;  they  cannot  fast  as  the  early  Christians  fasted ;  and 
the  Blessed  Sacrament  is  seldom  reserved.  The  Church  is  bound  to  retain  the  sub- 
stance of  the  Apostolic  Discipline,  and  yet  She  must  know  how  to  temper  it,  so  that  it  may 
not  press  in  a  way  that  was  never  contemplated  Avhen  the  discipline  was  instituted.  Shi 
cannot  indeed  dispense  from  the  Divine  Law,  but  She  can  dispense  from  all  law  which  iv 
not  of  Divine  but  Ecclesiastical  right. 

People  ought  not  to  take  the  dispensing  power  into  their  own  hands.  The  Rule  of  the 
Eucharistic  Fast  is  a  law.  It  is  a  law  which  binds  our  consciences.  If  wc  think  that  our  case 
is  a  case  of  necessity  which  should  warrant  a  dispensation,  we  should  apply  to  the  Bishop  of 
the  Diocese  through  the  Priest  of  the  Parish,  and  petition  for  relief,  (and  the  relief  granted 
should  be  only  what  is  absolutely  necessary.)  No  one  ought  to  be  judge  in  his  own  cause: 
and  especially  when  the  law  from  which  lie  wishes  to  be  dispensed  is  of  so  sacred  a  character. 
Let  me  recall  in  conclusion  the  words  of  St.  Augustine  with  which  I  started  :  "It  seemed 
good  to  the  Holy  Ghost,  that  in  honor  of  so  great  a  Sacrament,  the  Body  of  the  Lo-d 
should  enter  the  mouth  before  other  food."  A  devout  Christian  who  grasps  the  fact  that  St 
Augustine's  words  are  literally  true,  Will  take  care  that  nothing  but  necessity  shall  mov» 
him  to  seek  for  a  relaxation  of  the  law  in  his  own  case. 


56 


EXPLANATIONS. 


Frequent  Eucharists. 

The  Church  of  England  has  always 
professed  iu  her  Canons  aud  Formu- 
laries to  recognize  the  interpretive 
office  of  the  Primitive  Church;  and 
that  her  most  approved  writers  have 
coustautly  declared,  that  they  believed 
her  to  approach  the  nearest  of  any 
Christian  community  upon  earth,  to 
the  primitive  model.  If  there  should 
be  any  point  therefore,  of  vital  im- 
portance -anything  which  goes  be- 
yond those  variable  questions  of  ex- 
ternal regulations  which  may  fairly  be 
left  to  every  age  aud  nation— any- 
thing affecting  the  foundation  of  her 
Faith  or  Practice,  in  which  our 
Church  has  departed  from  the  max- 
ims of  Antiquity,  her  own  principles 
demand  that  it  should  be  examined 
and  amended. 

Now  surely  such  a  case  arises  from 
a  comparison  of  our  present  practice 
with  the  usage  of  Antiquity.  Not 
only  was  the  Holy  Eucharist  daily 
ministered  iu  the  Primitive  Church, 
but  its  staple  worship  was  the  Euchar- 
istic  Sacrifice. —  Wilberforce. 

9   •  * 

Sunday  is  not  merely  a  day  of  rest, 
but  a  day  of  rest  in  order  to  the  due 
worship  of  GOD.  The  chief  object 
of  Sunday,  is  to  set  forth  the  glory  of 
God  in  the  Worship  of  His  Church. 
The  day  is  for  this.  There  is  a  close 
relation  between  the  Lord's  Day  and 
the  Lord's  Feast.  That  is  no  Chris- 
tian Sunday, on  which  there  is  no  Cel- 
ebration or  the  Holy  Eucharist;  and  it 
is  the  matter  of  obligation  on  this  day, 
not  that  people  should  rest,  but  that 
they  should  duly  worship  God  iu  the 
Eucharistic  Sacrifice.  Sunday  is  a 
"day  of  obligation ;"  of  obligation  that 
is  10  assist  in  the  Eucharistic  Wor- 
ship. Sunday  without  the  Eucharist, 
is  at  least  as  much  an  anomaly  as 
Hamlet  with  Hamlet  left  out.  We 
cannot  suppose  that  we  keep  Sunday, 
when  we  neglect  the  main  business  of 
the  day:  and  in  Holy  Scripture,  the 
BUSINESS  of  Sunday  appears  at 
least  as  plainly  as  the  day  itself;  for  in 
the  one  distinct  notice  we  have  of  the 
disciples  keeping  Sunday,  it  is  as  com- 
ing together  to  Break  Bread. 

Isn't  it  strange?  What?  Why,  that 
in  the  face  of  our  Lord's  institution  of 
the  Holy  Communion  as  the  one  great 
act  of  covenant  worship,  so  many 
well-intentioned  Christian  people.both 
outside  and  inside  of  the  Historic 
Church,  deliberately  set  it  aside,  and 
worship  in  ways  of  their  own  choosing 


or  devising.  Remember,  worship  is 
not  merely  a  series  of  religious  acts 
designed  to  please  or  edify.  It  is  a 
solemn  appearing  before  God  in  a  way 
revealed  by  Himself  as  acceptable. 
The  question  is,  what  pleases  Him  ? 
not,  what  pleases  us  ? 


The  Daily  Eucharist. 

It  is  one  of  the  most  healthful  signs 
of  that  rising  flood  of  life  and  light 
which  is  hastening  back  into  our 
branch  of  God's  one  true  Church,  that 
the  daily  Sacrifice  of  the  Eucharist  is 
being  more  and  more  restored  among 
us.  The  restoration  of  the  frequent 
Eucharist  is  an  emphatic  claiming  of 
our  birth-right,  viz.,  that  "We  have 
an  Altar,"  and  also  that  we  believe  our 
Lord  still  exercises  His  abiding  Priest- 
hood in  our  sanctuaries. 

We  wish  we  could  impress  indelibly 
upon  the  minds  of  our  readers,  that 
only  from  the  Altar  can  a  full  restora- 
tion of  life  and  spirituality  and  devo- 
tion come  to  us  as  individuals,  and  to 
the  Church  at  large,  and  also  that  only 
after  we  have  put  the  Holy  Eucharist 
into  the  position  it  held  in  the  Apos- 
tolic times  and  downward  in  the 
Church  until  the  16th  Century,  can 
we  hope  to  rise  to  our  heritage  iu  the 
Apostolic  and  Catholic  Church. 

What  the  sun  is  amidst  the  heavenly 
bodies  so  is  the  Holy  Sacrifice  in  the 
Church's  system  of  life  and  worship. 
The  Altar  with  its  unbloody  Sacrifice 
is  the  very  pivot  and  centre  of  the 
Church's  daily  round,  and  should  also 
be  the  hinge  of  all  parish  life  and 
congregational  worship. 

The  Sacrifice  of  the  Altar,  the 
"Breaking  of  the  Bread"  of  God 
which  came  down  from  Heaven  was 
the  daily  sacrificial  action  of  the  first 
Christians  as  recorded  in  the  Acts  of 
the  Apostles,  aud  the  chief  and  only 
worship  of  the  faithful  for  many  hun- 
dreds of  years;  and  onlj*  in  the  16th 
Century  did  man  dare  to  leave  the  old 
ways  of  the  Church's  worship  and 
substitute  prayers  and  sermons  for  the 
sacrificial  commemoration  of  the  dea*th 
and  passion  of  Christ.  We  cannot  do 
better  than  close  our  article  with  the 
following  words  taken  from  that  golden 
book     the  Imitation  of  Christ: 

"When  a  priest  celebrates,  he  hon- 
oreth  God,  he  rejoiceth  the  Angels,  he 
edifieth  the  Church,  he  helpeth  the 
living,  and  supplicates  for  rest  for  the 
departed,  andmakcth  himself  partaker 
of  all  good  things."-  Diocese  of  Fond 
du  Lac. 


57 


The  Lord  Jesus  Christ  instituted  the 
Holy  Eucharist  to  be  our  Chiefest  Act 
of  Worship  and  our  Chiefest  Means  of 
Grace.  Surely  we  "make  the  Word 
of  God  of  none  effect  through  our 
tradition."  if  we  adopt  such  a  view  of 
the  Holy  Eucharist  as  leads  to  its  in- 
frequent Celebration  and  Administra- 
tion—if we  belittle  it,  so  that  it  be- 
comes a  mere  side-issue  in  our  indi- 
vidual and  parochial  life.  We  might 
ask  ourselves,  priests  and  people, 
whether  our  thoughts,  plans  and  rou- 
tine of  life,  wouldfbe  very  different  if 
there  were  no  such  thing  as  the  Holy 
Eucharist;  in  other  words,  is  it,  in  any 
real  sense,  a  factor  in  our  religious  life? 
»  •  < 

"That  acceptance  which  Christ  pur- 
chased through  the  Sacrifice  of  the 
Cross,  He  applies  through  the  Sacri- 
fice of  the  Altar."  "For  the  Body  of 
Christ  complied  with  every  condition 
by  which  a  Sacrifice  is  characterized, 
that  It  might  be  presented  before  God 
as  the  perpetual  ground  of  man's  ac- 
ceptance. ' 


The  distinctive  characteristic  of 
Christianity —of  the  Christian  Religion 
— is  that  men  are  saved  by  the  Com- 
municated Life  of  Christ. 

We  are  as  dependent  for  our 
Christian  character  upon  the  Life  of 
Christ  given  to  us,  as  we  are  for  the 
pardon  of  sin  upon  the  Life  of  Christ 
given/or  us. 

The  means  whereby  the  Spirit  of 
Christ  does  especially  convey  Christ's 
Life,  are  the  Christian  Sacraments. 
The  Sacraments  are  the  guaranteed 
points  of  contact  with  our  Unseen 
Saviour;  for  in  them  we  may  certainly 
meet  Him  and  be  invigorated  by  Him 
as  we  toil  along  the  road  of  our  pil- 
grimage. 

The  Church  of  God  was  put  into  the 
world  to  convey  to  us  what  we  need, 
not  what  we  like. 


The  Divinity  of  Christ  warrants  the 
realities  of  Sacramental  Grace,  as 
truly  as  it  warrants  the  cleansing 
virtue  of  the  Atoning  Blood.  And 
conversely,  belief  in  Sacramental 
Grace  protects  belief  in  a  Christ  Who 
is  really  Divine. 

»-•<• 

The  word  "Mass"  is  not  only  in 
itself  most  unobjectionable,  being  in 
constant  use  from  at  least  the  fourth 
century,  wherever  the  Latin  tongue 
was  used;  but  its  meaning  "go  in 
peace,"  (which  is  its  usual  etymology) 
should  commend  it  to  general  accepta- 
tion. It  is  the  only  name  which 
speaks  in  one  word  of  the  whole  ser- 
vice in  Its  three  parts  of  Commemora- 
tive  Sacrifice,  Sacramental  Commun- 


ion, and  Eucharistic  Homage;  and 
therefore,  even  for  convenience'  sake, 
and  for  the  avoidance  of  ambiguity,  it 
deserves  to  be  restored  to  universal 
use.  It  is  the  name  given  to  King 
Edward  VI 's  First  Reformed  Liturgy 
of  1549,  "the  Holy  Communion,  com- 
monly called  the  Mass";  and  though 
dropped  from  the  Second  Prayer  Book 
of  1552,  yet  it  is  testified  to  bej  ond 
doubt  in  those  words  of  the  Bill  which 
issued  the  Second  Prayer  Book  as  a 
mere  revision  of  the  First,  and  which 
speaks  of  the  First  Communion  Office 
as  "agreeable  to  the  Word  of  God,  and 
the  Primitive  Church,  comfortable  to 
Christian  men,  and  most  profitable  to 
the  estates  of  this  realm."— Church 
Times. 


The  Daily  Eucharistic  Sacrifice. 

O  Thou  Whom  sinners  love,  Whose  care 

Doth  all  our  sickness  heal, 
Thee  we  approach  with  heart  sincere, 

Thy  power  we  joy  to  feel. 

As  Incense  to  Thy  Throne  above, 

O  let  our  prayers  arise; 
O  wing  with  flames  of  holy  love, 

Our  living  Sacrifice. 

From  Thy  blest  wounds  our  life  we  draw; 

Thine  all  atoning  Blood 
Daily  we  drink  with  trembling  awe: 

Thy  Flesh  our  daily  Food. 

John  Wesley,  Priest,  1740. 

FROM  WESLEY'S  DIARY 
1774.  December  25.— "During  the 
twelve  festival  days  we  have  the  Lord's 
Supper  daily,  a  little  emblem  of  the 
Primitive  Church.  May  we  be  fol- 
lowers of  them  in  all  things,  as  they 
were  of  Christ." 


The  Eucharistic  Sacrifice. 

Sadler  says  that  the  scope  and  tenor 
of  the  Epistle  to  the  Hebrews,  is  con- 
demnatory of  anything  whatsoever 
which  would  be  a  repetition  of  the 
Sacrifice  of  the  Cross,  or  of  anything 
which  might  be  considered  supple- 
mentary to  the  One  Sacrifice,  as  if 
the  Sacrifice  of  Christ  were  not  all- 
sufficient;  but  is  not  directed  against 
any  view  of  the  Eucharist  as  a  means 
by  which  that  one  all  sufficient  Sacri- 
fice is  to  be  commemorated,  pleaded, 
and  applied. 

The  most  determined  opponents  of 
the  Sacrificial  aspect  of  the  Eucharist, 
insist  that  if  a  sinner  is  to  be  saved, 
that  sinner  must  plead  and  remind 
God  of,  and  thank  God  for,  the  Sacri- 
fice of  Christ;  and  this  each  sinner 
must  do  for  himself  in  the  recesses  of 
his  own  heart,  apart  from,  and  uncon- 
nected with,  the  Eucharist;  and  we 
go  a  step  further,  and  insist  also  that 
the  Church  gathered  together  must 
plead,  and  remind  God  of  and  thank 
God  for,  the  Sacrifice  of  Christ,  in  and 
through,  and  by  the  Eucharist. 


58 


"We  have  an  Altar,"  means  that  we 
have  one,  not  merely  as  an  archaeological 
curiosity,  or  as  a  pleasing  decoration  for  the 
east  end  of  the  Church,  hut  for  use  ;  it 
implies  the  system  of  Devotion  and  of 
Life,  centered  in  the  Service  of  the 
Altar,  as  our  Chiefest  Act  of  Worship 
and  Intercession,  and  our  Chiefest  Means 
of*  Grace. 


Each  soul  is  a  "machine"  for  spiritual 
and  moral  influence.  It  must  be  kept  in 
working  order,  and  it  must  be  con- 
nected with  the  motive  power:  yet 

many  souls,  even  if  willing  to  work,  neg- 
lect their  Repentance  and  their  Commun- 
ions, by  which  the  above  conditions  are 
brought  about  and  maintained. 


Is  it  right  to  attend  the  Communion  Service 
without  receiving  the  Communion  f 

Persons  should  receive  the  Holy  Com- 
munion, as  often  as  they  are  duly  and 
truly  prepared  (once  a  month  to  begin 
with,  and  oftener  as  their  spiritual  life  ad- 
vances), and  between  times,  should  at- 
tend the  Celebration  as  often  as  possible  • 
once  a  week,  at  least. 

"Non-communicating  attendance  is  not 
designed  as  a  substitute  for  frequent  Com- 
munion, but  as  a  substitute  for  staying  away 
from  this  Highest  Act  of  the  Church's 
Worship,  when  not  expecting  to  commu- 
nicate. ' ' 


One  day  a  courtier  found  King  Henry  V. 
attending  the  Celebration  of  the  Holy 
Eucharist  at  an  almost  deserted  side-chapel 
in  Westminster  Abbey,  whilst  a  great 
crowd,  gathered  thick  together,  filled  the 
nave,  and  hung  upon  the  lips  of  a  popular 
preacher.  When  an  opportunity  presented 
itself,  the  courtier  inquired  of  the  King, 
why  he  was  not  with  the  large  congrega- 
tion. On  this,  the  King  replied,  "  I  would 
rather  be  with  my  Dearest  Friend, 
than  merely  to  hear  Him  talked  about." 
•  ««>  » 

The  Communicant  should  always  have  a 
Special  Intention  in  offering  the  Eucharistic 
Sacrifice  ;  as,  to  ask  God  for  some  special 
grace  of  which  the  need  is  felt,  or  for  tem- 
poral mercies,  or  for  the  health  and  salva- 
tion of  those  near  to  us,  or  for  a  blessing  on 
any  good  work  in  which  the  Communicant 
may  be  engaged  or  interested,  or  for  the 
peace  of  the  Church. 

■  <»»  i 

The  Two  Sorts  of  Celebrations. 

The  Holy  Eucharist  is  our  Chiefest  Act 
of  Worship,  and  our  Chiefest  Means  of 
Grace. 

We  come  (1)  to  Worship,  i.  c,  to  offer 
and  present  Jesus  to  our  Heavenly  Father, 
and  to  present  ourselves  in  Him  ;  this  is 
its  Sacrificial  Aspect. 

We  come  (2)  to  Communicate,  i.  e, 
to  receive  Jesus,  and  thus  to  have  fellow- 
ship with  God,  His  Angels,  and  His  People ; 
this  is  the  Sacramental  Aspect. 


Now,  as  the  Eucharist,  though  one  Ser- 
vice, has  this  twofold  object,  so  there  are 
two  sorts  of  Celebrations,  called,  for 
convenience,  High  and  Low. 

1.  To  facilitate  devout  Communions, 
Low,  or  Plain  Celebrations  (which  gen- 
erally take  place  in  the  early  morning), 
are  marked  by  quietness,  simplicity,  omis- 
sion of  sermon,  etc.,  though  not  without 
adequate  recognition  of  the  Sacrificial 
Aspect. 

2.  In  High,  or  Choral  Celebrations, 
prominence  is  given  to  the  idea  of  Worship, 
by  music,  ceremonies,  etc.,  though  not 
without  adequate  iecognition  of  the  Sacra- 
mental Aspect.  — Knox-Little. 


The  Holy  Communion  in  Connec- 
tion With  Funerals. 

One  of  the  oldest,  sweetest,  and  most 
helpful  customs  of  the  Church  of  God,  ia 
to  have  the  Holy  Communion  in  oonnection 
with  funerals,  either  as  a  part  of  the  Burial 
Service,  or  at  a  previous  hour  of  the  same 
day.     (Also  on  Anniversaries. ) 

There  are  those  who  associate  this  ancient 
custom  with  modern  erroneous  doctrines  : 
but  surely,  if  it  was  proper  to  be  done  at 
every  Burial  in  the  Pure  and  Undivided 
Church,  it  is  proper  to-day.  The  out- 
side world  is  sure  to  put  a  wrong  interpre- 
tation on  everything  we  do  or  say  :  so  that 
the  best  course,  the  consistent  course,  is  to 
do  our  duty,  and  quietly  take  comfort  in 
the  blessed  privileges  of  the  Church. 

Note. — It  is  very  important  that  each 
one  while  in  health  (in  addition  to  other 
preparations),  should  write  out  directions 
concerning  his  or  her  own  funeral,  and 
deposit  the  paper  with  the  Rector,  or  with 
some  trusted  friend.  Truly,  "in  the 
midst  of  life  we  are  in  death." 


The  late  Bishop  Doane  says  of  the  daily 
service:  "It  is  a  half  hour  of  silence. 
It  is  a  half-hour  of  thoughtfulness.  It 
is  a  half-hour  of  reverence.  It  is  a  half- 
hour  of  instruction.  It  is  a  half-hour  of 
charity.  It  is  a  half-hour  of  DEVOTION. 
It  is  a  half-hour  of  heavenly-minded- 
NESS.  It  is  what  Jesus  did.  It  is  what 
the  Apostles  and  first  Christians  did.  It  is 
what  the  best  in  every  age  have  done.  Try 
it,  and  you  will  like  it.  You  will  like  its 
stillness.  You  will  like  its  serenity.  You 
will  like  its  peace.  It  will  be  to  you  the 
beauty  of  holiness.  It  will  realize  in  you 
the  odor  of  sanctity. ' ' 


Reverence  at  the  name  op  Jesus. 
A  stranger  enters  a  place  where  due  rever- 
ence is  observed,  and  he  sees  at  once  Who 
is  loved  and  honored  there.  At  the  Name 
of  Jesus  every  head  is  reverently  bowed, 
and  he  says,  perforce :  "Whatever  these 
people  believe,  one  thing  is  evident :  they 
love  and  reverence  Jesus  Christ ;  He  is  their 
King,  their  Master,  their  loved  One,  their 
Teacher,  their  Guide." 


59 


Christian  Ritual 

[The  following  verses,  by  Canon  Bright,  contain 
adevoutexplanalionoftheRitualofHolyChurch. 
Strange  to  say,  ihere  are  those  who  keep  on  in- 
sinuating that  we  use  Kitual  and  Ceremonial 
merely  lor  the  sake  of  form.] 

When  to  Thy  beloved  on  Patmoa, 

Through  the  open  door  in  Heaven, 
Visions  of  the  perfect  Worship, 

Saviour,  by  Thy  love  were  given, 
Surd;/  Til  rue  were  truth  and  spirit, 

Surely  I'll  EB  E  a  pattern  shown, 
How  Thy  Church  should  do  Her  Serviee 

When  She  came  before  Thy  Throne. 
(),  the  censer-bearing  Elders, 

Crowned  with  gold  and  robed  in  white  ! 
O,  the  Living  Creatures'  Anthem, 

Never  resting  day  or  night ! 
And  the  thousand  choirs  of  angels, 

With  their  voices  like  the  sea, 
Singing  praise  to  God  the  Father, 

And,  0  Victon  Lamb,  to  Thee. 
Lord,  bring  home  the  glorious  lesson 

To  their  hearts  who  strangely  deem 
That  an  unmajestic  Worship, 

Doth  Thy  Majesty  beseem  ; 
Show  them  more  of  Thy  Dear  Presence  ; 

Let  them — let  them  learn  to  know 
That  our  King  is  throned  among  tis, 

And  His  Church,  is  Heaven  below. 
Then  shall  faith  read  off  the  meaning 

Of  each  stately -ordered  Kite  ; 
Dull  surprise  and  hard  resistance, 

Turn  to  awe  and  full  delight. 
Men  shall  learn  how  sacred  splendor 

Shadows  forth  the  pomp  above  ; 
How  the  glory  of  our  Altars, 

Is  the  homage  of  our  love. 
'Tis  for  Thee  we  bid  the  frontal 

Its  embroidered  wealth  unfold  ; 
'Tis  for  Thee  we  deck  the  reredos 

With  the  colors  and  the  gold  ; 
Thine  the  floral  glow  and  fragrance, 

THINE  the  vestures'  fair  array, 
THINE  the  starry  lights  that  glitter, 

Where  .Thou  dost  Thy  Light  display. 
'Tis  to  Thee  the  chant  is  lifted  ; 

'Tis  to  Thee  our  heads  are  bowed  ; 
Far  less  deep  was  Israel's  rapture, 

When  the  glory  filled  the  cloud  ! 
O,  our  own  true  God  Incarnate, 

What  shall  Christian  Ritual  be, 
But  a  voice  to  utter  somewhat 

Of  our  joy  and  pride  in  Thee? 


The  Why  and  "Wherefore. 

"  I  suppose  you  are  one  of  the  Episcopa- 
lians who  like  a  GBBAT  DEAL  OP  POEM," 
wrote  a  friendly  critic  the  other  day.  The 
reply  is,  "  not  form  merely  for  the  sake  of 
form." 

The  principles  of  Worship  are  Divinely 
revealed.  Worship  is  not  merely  a  se- 
quence of  pious  exercises,  to  entertain  and 
arouse  man  ;  but  an  Act  of  Homage  to 
Almighty  (iod.  from  His  Covenant  Chil- 
dren, which  He  Himself  ban  sanctioned, 
and  agreed  to  accept.  The  Public  Worship 
of  the  Holy  Catholic  Chujph  consists  of 
certain  things  commanded  to  be  done, 


and  certain  accompanying  words  to  bk 
ENUNCIATED,  at,  or  before,  God's  Holy 
Altar,  by  Clergy  and  people.  These  things 
should  be  attended  to,  in  a  decent,  ordeily, 
and  appropriate  manner  ;  and  we  are  nat- 
urally guided  by  the  pictures  of  Worship 
in  the  Holy  Scriptures,  and  by  the  rever- 
ent common  sense  of  the  Church,  embodied 
in  Her  immemorial  usages. 

The  Holy  Altar  should  be  dignified  by 
position  and  ornament.  The  Service  of  the 
Altar,  and  its  attendant  Offices,  should  be 
offered  by  the  Clergy,  with  more  or  fewer 
assistants,  according  to  tLe  dignity  of  the 
occasion,  all  appropriately  vested  (as  were 
the  Priests  and  Levites  of  old).  The  en- 
trance and  exit  have  to  be  made  in  a  be- 
coming manner;  and  all  other  necessary  acts 
and  movements  are  to  be  reverent  and  dig- 
nified, without  ostentation.  [Jt  needs  to  - 
be  noticed,  that  the  most  orna'  Christian 
Worship  in  the  world,  is  simplicity  itself, 
as  compared  with  the  Divinely- arranged 
Ceremonial  of  the  Old  Dispensation.] 

Since  Worship  is  offered  to  God,  there  is 
implied,  not  only  reverent  demeanor,  but 
also  an  appropriate  use  of  the  voice.  The 
realization  of  God's  Presence  and  Infinite 
Majesty,  leads  to  the  avoidance  at  all  times, 
of  conversational  familiarity  in  Divine 
Service,  and  dictates,  on  occasions  of  special 
solemnity,  the  highest  use  of  the  vocal 
powers,  in  Anthem  and  Choral  Service. 

The  result  thus  produced,  is  a  reverent 
and  stately  ceremonial,  honoring  to  God 
and  helpful  to  man. 

All  this  refers  to  Public  Worship. 
Do  not  fail  to  notice,  that  the  Chris- 
tian Life  has  many  other  departments 
besides  Public  Worship.  There  are 
many  things  to  interest  you,  until 
you  grow  accustomed  'to,  and  begin 
to  enjoy,  Liturgical  Worship. 
The  Altar. 

The  Altar  is  the  Holy  Table  whereoa 
Christ  is  "offered"  (i.  e  ,  presented)  to  God 
the  Father,  as  the  Living  Memorial  of  His 
own  Past  Work,  and  to  ns  men  for  our 
Spiritual  Food  and  Sustenance. 

It  is  made  unlike  ordinary  tables,  for  the 
sake  of  reverence.  In  honor  of  God  our 
Saviour,  it  is  made  beautiful  with  costly 
Hangings,  Lights,  and  Flowers,  and  is 
surmounted  by  His  Cross  :  for  the  Euchar- 
istic  Sacrifice  is  the  presentation  and  plead- 
ing of  the  Sacrifice  of  Calvary.  On  each 
side  of  the  Cross  stand  the  tapers,  which 
are  lighted  in  welcome  of  Christ,  the  true 
Light  of  the  World,  Who  vouchsafes  Hi» 
Presence  to  communicate  His  Light  of 
Knowledge  and  Grace  to  His  people.  There 
are  either  two  lights,  or  two  groups  of 
lights,   which  signify  our   Lord's  twofold 

nature,  God  and  Man. 

■  <■»  ■ 

Bishop  ANDBEWES  says  :  "Christ  Him- 
self, the  Substance  of  the  Sacrament, 
whether  in  and  with  the  Sacrament,  or  out 
of  and  without  the  Sacrament,  is,  wherever 
He  is,  to  be  adored. ' ' 


60 


Might  not  the  Almighty  Father,  In- 
iiniie  in  His  resources,  have  saved  th« 
world  without  exacting  the  death  of 
His  Sou  as  the  price  of  its  salvation? 

Here  Revelation  does  not  encourage 
-conjecture.  Enough  that  the  Satisf^c 
tion  actually  offered,  has  been  as  really 
accepted.  We  may  presume,  without 
hardihood,  that  if  God  might  have 
saved  us  in  other  ways,  He  has  chosen 
the  way  which  was  within  itself  the 
best.  And  the  freedom  of  the  Father's 
gift  of  His  Blessed  Son,  the  freedom  of 
the  Son's  self-oblation,  are  insisted  on  in 
Scripture,  as  if  with  the  object  of  con- 
demning by  anticipation,  any  mercan 
tile  estimate  of  Infinite  Love. 

Self  is  the  centre  of  the  unregenerate 
man,  as  God  is  the  Centre  of  the  new 
man  created  in  Christ  Jesus.  Self  is 
always  plotting  a  revolution,  even  in 
the  most  holy  souls.  And  self  is  not 
really  to  br-.  coaxed  into  loyalty  to  God, 
but  must  be  repressed,  and  the  repres- 
sion of  self  is  always  painful.  A  Chris- 
tian looks  upon  the  repression  of  self 
as  his  proper  business.  Self-denial  then 
is  the  common-sense  of  a  genuinely  Chris- 
tian Life,  just  as  self-indulgence  is  the 
common-sense  of  a  mere  natural  or  hea- 
then life.  

The  common-sense  of  faith  assures  us 
that  if  Christ  is  really  Divine,  His  iu- 
fallibility  follows  as  a  thing  of  course. 
The  man  who  sincerely  believes  that 
Jesus  Christ  is  God,  will  not  doubt 
that  His  every  word  standeth  sure,  and 
that  whatever  has  been  sealed  and 
sanctioned  by  His  supreme  authority 
is  independent  of,  and  unassailable  by, 
the  fallible  judgment  of  His  creatures 
respecting  it.  He  sets  the  seal  of  His 
Authority  upon  the  writings  of  Moses, 
as  a  whole,  and  upon  the  most  miraculous 
incidents  which  they  relate,  in  detail. 

If  Christ  be,  in  very  truth,  believed 
to  be  the  Eternal  Son  of  God,  then  i  he 
words  in  which  He  provides  for  the 
communication  of  His'  Life  giving 
Humanity  in  His  Church  to  the  end  of 
time,  may  well  be  allowed  to  stand  in 
all  the  force  and  simplicity  of  their 
natural  meaning.  Baptism  will  then 
be  the  Laver  of  a  real  Regeneration; 
the  Eucharist  will  be  a  real  "Commu- 
nion of  the  Body  and  Blood"  of  the 
Incarnate  Jesus 

If  the  Bible  is  to  light  us  on  the  road 
to  eternity,  we  should  welcome  the 
guidance  of  the  Church  of  Christ  in 
reading  it. 

Some  good  people  fear  that  the  claim 
of  the  Bible  to  contain  God's  R.evealed 
Will,   is  disparaged,   if  we  avail   our- 


selves of  the  services  of  a  guide  to  its 
main  purpose  and  meaning.  But  as 
books  rise  in  the  scale  of  excellence, 
they  do  need  this  supplementary  as- 
sistance. We  do  not  require  a  com- 
pass on  a  small  lake;  but  we  do  need  a 
compass  in  order  to  cross  the  Atlantic, 
and  we  do  not  disparage  the  Atlantic 
by  saying  that  we  need  a  compass  in 
order  to  cross  it. 


History  shows  that  neither  Scripture 
nor  Church  can  be  thrown  into  the 
background  with  lasrintr  impunity. 
If  the  Church  be  forgetful  of  the  Su- 
preme Claims  of  Scripture,  she  soon 
hecomes  a  prey  to  superstitions  and 
follies  which  fatally  discredit  her  mes- 
sage to  mankind.  If  Scripture  be  not 
interpreted  by  the  original  and  general 
sense  of  the  Church,  it  comes  in  time 
to  be  treated  as  the  plaything  of  indi- 
vidual fancy. 


A  Letter  from  Canon  Liddon. 

[It  has  been  felt  that  the  following  letter  on  a 
much  misunderstood  subject,  may  be  helpful  to 
some  earnest  souls.  By  way  of  explanation,  it 
may  be  stated  that  this  letter  is  an  answer  to  one 
who  asked  Dr,  Liddon's  opinion  on  the 
subject  of  Private  Confession.  We  have  before 
us  then  the  well-weighed  words  of  a  great  leader 
in  the  Church.] 

Christ  Church,  Oxford,  March,  1883. 

Dear  Sir  : — The  question  of  private  confession 
is  left  by  our  Prayer-book  to  the  decision  of  the 
individual  conscience,  and  it  is  difficult  for  any 
other  person  to  settle,  because  it  must  be  settled 
in  view  of  a  spiritual  history  known  only  to  the 
soul  itself,  aud  to  God. 

I  have  myself  used  confession  whenever  f  have 
needed  it  ever  since  iSjj,  and  have  never  regretted 
it.  I  think  it  braces  the  soul  as  nothing  else  does, 
while  the  absolution  that  follows,  is  a  more  direct 
and  peremptory  application  of  the  Absolving 
Power  left  by  our  Lord  to  this  Church,  than  the 
more  general  formulae  of  the  Daily  and  Com- 
munion Services. 

I  have  felt  too  as  regards  my  own  case,  that 
Bishop  Butler's  general  doctrine  about  the 
"  safer  "  course  in  questions  of  conduct,  points 
distinctly  to  the  practice. 

Perhaps  too.  it  ought  to  be  considered  that 
there  is  some  risk  in  giving  up  any  religious  prac- 
tice which  has  once  been  adopted. 

In  saying  this,  I  do  not  forget  that  confession 
is  medicine  aud  not  food,  and  is  to  be  used  when 
needed,  and  not  as  merely  a  matter  of  periodical 
propriety,  when  the  conscience  feels  that  no  need 
exists.  But  there  is  risk,  when  a  person  has 
once  used  confession,  in  neglecting  to  use  it  if 
the  conscience  suggests  it. 

I  have  a  true  affection  for ,  whose  lan- 
guage you  quote,  but  should  doubt  whether  he  has 
ever  used  confession  in  his  life;  and  when  this  is 
the  case,  a  man  can  only  look  at  the  question  from 
one  side,  and  make  a  priori  guesses  as  to  what 
may  happen  in  a  coutingeucy  of  which  he  has 
no  practical  knowledge. 

Notwithstanding  the  finiteness  and  imperfec- 
tions of  the  earthly  minister,  and  the  omnis- 
cience and  tenderness  of  our  great  High  Priest 
in  Heaven,  the  former  docs,  by  Cln  is/'s  Commis- 
sion,  help  us,  if  we  will,  to  repent  and  make  ii 
great  moral  effort,  which  is  not  made  so  easily 
when  we  are  alone. 

If  you  rightly  quote  the  language,  it  seems  to 
suggest  that  the  earthly  priest  is  in  place  of  the 
Heavenly;  whereas,  if  he  does  his  duty,  he  leads 
us  up  to  Him. 

Ever  yours, 

H.  P.  Liddon. 


61 


Explanation  of  Ceremonial  Usages. 

"Ceremonies  are  advancements  of 
order,  decency,  modesty,  and  gravity, 
in  the  service  of  God;  expressions  of 
those  heavenly  desires  and  disposi- 
tions which  we  ought  to  bring  along 
with  us  to  God's  House;  adjuments 
of  attention  and  devotion;  furtherances 
of  edification,  visible  instructors,  helps 
of  memory,  exercises  of  faith;  the  shell 
that  preserves  the  kernel  of  religion 
from  contempt ;  the  leaves  that  defend 
the  blossoms  and  fruit."—  A rchbishop 
Bramhall,  Primate  of  Ireland,  1660. 

"  So  far  was  it  from  the  purpose  of 
the  Church  of  England  to  forsake  or 
reject  the  Churches  of  Italy,  France, 
Germany,  or  any  such  like  Churches, 
in  all  things  which  they  held  or  prac- 
ticed, that  as  'The  Apology  of  the 
Church  of  England'  confesseth,  it  doth 
with  reverence  retain  those  ceremonies 
which  do  neither  endamage  the  Church 
of  God  nor  offend  the  minds  of  sober 
men,  and  only  departed  from  them  in 
those  particular  points  wherein  they 
were  fallen,  both  from  themselves  in 
their  ancient  integrity,  and  from  the 
Apostolic  Churches,  which  were  their 
first  founders." — {Canon  xxx.  o/1603.) 

THE  SIGN  OF  THE  CROSS. 

It  is  a  primitive  and  pious  custom  to 
make  the  sign  of  the  Cros3  upon  the 
forehead  or  the  breast,  thus  renewing, 
as  it  were,  our  Baptismal  dedication  to 
the  Crucified,  and  reminding  ourselves 
of  our  obligation  to  take  up  our  own 
cross  daily  and  follow  Him. 

The  holy  sign  is  more  especially  used 
in  Absolution  and  Benediction,  to  signify 
that  all  pardon  and  blessing  comes  to 
us  through  the  Cross  of  our  Lord ;  at 
the  end  of  the  Creed,  the  Christian  sign 
accompanying  the  profession  of  Chris 
tian  belief;  and  at  the  beginning  and 
ending  of  Prayers  and  more  solemn 
actions,  as  a  token  that  whatsoever  we 
do,  we  seek  to  do  all  in  the  Name  of 
the  Lord  Jesus. 

Bishop  Montague  says :  "  If  it  be  not 
superstitious  to  sign  on  the  forehead, 
why  is  it  to  sign  on  any  other  part  of 
the  body?  Why  more  out  of  Baptism 
than  in  Baptism  ?  Is  one  part  of  the 
body  more  subject  to  superstition  than 
another?  What  hindereth  it  but  that 
I  may  sign  myself  with  the  sign  ot  the 
Cross  in  any  part  of  my  body,  at  any 
time,  at  night  when  I  go  to  bed,  in  the 
morning  when  I  rise?  The  Ancient 
Church  so  used  it  out  of  Baptism,  and 
so  may  we." 

TURNING  TO  THE  EAST. 


As  Daniel  and  pious  Israelites  prayed 
with  their  faces  toward  Jerusalem,  the 
holy  city,  so  the  early  Christians  were 


wont  to  turn  towards  the  East  in  their 
prayers,  and  more  particularly  in  their 
Creeds  and  Doxologies  (which  partake 
of  the  same  nature),  as  looking  for  the 
Rising  of  the  Sun  of  Righteousness. 
It  is  for  this  same  symbolical  reason 
that  Christian  Churches  were  ordinarily 
built  with  the  Altar,  towards  which  the 
worshippers  turned,  at  the  East,  and 
that  the  general  custom  in  burying  the 
dead  is  to  lay  the  body  with  feet  to- 
wards the  East. 

In  Africa,  St.  Augustine  (A.  D.  395) 
says:  "When  we  stand  for  Prayer,  we 
turn  towards  the  East,  where  the  day 
begins,  that  the  soul  may  be  admonish- 
ed to  turn  to  God,  the  more  excellent 
nature." 

Iu  Asia  Minor,  St.  Basil  (A.  D.  370) 
asserts  that  praying  towards  the  East 
was  an  immemorial  custom  derived 
from  the  Apostles,  by  a  constant  and 
secret  tradition,  anterior  to  any  written 
documents  or  nistory. 

BOWING  TOWARDS  THE  ALTAR. 

It  is  a  pious  custom  of  the  Church, 
still  retained  in  some  English  Cathe- 
drals as  well  as  in  many  Parish 
Churches  to  make  a  reverence  to- 
wards the  Altar  on  entering  and  leav- 
ing Church ;  the  Holy  Table  being  the 
special  symbol  of  God's  Presence  (as 
was  the  Ark  in  the  Jewish  Temple,) 
and  the  throne  of  our  Lord's  Sacra- 
mental Presence  in  the  Holy  Eucharist. 

BOWING  AT  THE  SACRED  NAME  AND  AT 
OTHER  TIME8. 

An  English  Canon  enjoins  that  "when 
in  time  of  Divine  Service  the  Holy 
Name  of  Jesus  is  mentioned,  due  and 
lowly  reverence  shall  be  done  by  all 
persons  present,  as  hath  been  accus- 
tomed." This  custom  no  doubt,  is 
based  in  part  on  the  Scripture  declara- 
tion that  "  at  the  Name  of  Jesus  every 
knee  shall  bow,  and  every  tongue  shall 
confess  that  Jesus  Christ  is  Lord,  to  the 
glory  of  God  the  Father."— (Phil.  ii.  9.) 

It  is  also  a  reverent  practice  to  in- 
cline the  head  at  the  ascription  of 
"  Olory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost"  even  as  the 
Angels  veil  their  faces  as  they  worship 
the  Thrice  Holy  (Isaiah  vi.,  Rev.  iv  ) ; 
and  to  bow  the  head  or  knee  when  in 
the  Nicene  Creed  we  acknowledge  the 
ineffable  condescension  of  the  Son  of 
God,  "Who  for  us  men  and  for  our 
salvation  came  down  from  Heaven, 
and  was  incarnate  by  the  Holy  Ghost  of 
the  Virgin  Mary,  and  was  made  Man. 

VESTMENTS. 

From  an  early  date,  if  not  from  the 
very  first,  it  was  the  custom  of  the 
Christian  Church,  (as  God  had  expressly 


62 


ordained  for  the  Jews,  and  as  natural  instinct 
had  taught  the  Heathen, )  for  those  set  apart 
to  minister  in  holy  things,  to  wear  a  distinc- 
tive and  symbolical  dress.  The  white  linen 
Surplice  which  is  common  both  to  Clergy  and 
Choristers,  is  the  appropriate  garment  for  the 
choir  offices  of  Morning  and  Evening  Prayer. 
But  for  the  Holy  Communion,  because  it  is 
the  only  service  ordained  by  Christ  Himself, 
and  as  marking  it  out  as  the  highest  act  of 
Christian  Worship,  distinctive  vestments 
have  been  worn  by  those  officiating  at  the 
Celebration,  by  the  universal  custom  of  the 
Catholic  Church.  One  fact  proves  this. 
There  are  several  historical  Churches  which 
have  possessed  a  continuous  life  since  the 
Nicene  era,  namely,  the  Latin,  the  Orthodox 
Greek,  the  Syrian,  the  Coptic,  the  Armenian, 
the  Nestorian,  and  the  Georgian.  The  two 
former  have  been  parted  for  a  thousand  years. 
The  live  latter  have  been  parted  from  each 
other  and  from  the  two  former,  ever  since 
the  Council  of  Chalcedon,  in  451.  Any 
point  on  which  they  are  agreed,  must  there- 
fore go  back  to  the  middle  of  the  fifth  century; 
and  unless  there  be  some  record  of  its  formal 
introduction,  must  be  part  of  their  consen- 
taneous tradition  from  a  still  earlier  time. 
They  all  do  agree  in  the  use  of  the  specific 
Eucharistic  vestments.  And  in  one  of  the 
oldest  extant  forms  of  Christian  Liturgies  in 
the  "Apostolic  Constitutions"  (which  be- 
long to  the  3d  or  2d  century),  there  is  a 
rubrical  direction  to  the  Celebrant  to  "put 
on  his  shining  garment."  Thus  the  use  of  a 
distinctive  Eucharistic  vestment  is  a  Catholic 
and  primitive  custom. 


The  change  of  colors  for  the  sacred  seasons 
and  particular  occasions,  both  in  the  vest- 
ments of  the  Clergy  and  in  the  adornment  of 
the  Sanctuary,  is  intended  as  a  reminder  to 
the  eye,  of  the  character  and  purposes  of  the 
several  seasons  or  services.  The  principle  is 
exemplified  and  sanctioned  in  Holy  Scripture, 
in  the  many  colored  hangings  of  the  Taber- 
nacle (Exodus  25, 4;  26,  1),  and  the  ornaments 
of  the  Priesthood  (Exodus  28,  28),  as  well  as 
in  the  significance  of  sackcloth  and  sad  attire 
for  sorrow  and  repentance. 

ALTAR   LIGHTS. 

The  use  of  Altar  lights  is,  with  very 
modern  exceptions,  inwoven  throughout  with 
the  entire  history  of  the  Holy  Sacrament ;  as 
associated  (1)  with  its  original  institution, 
deep  in  the  night,  by  our  Blessed  Lord  ;  (2) 
with  its  primitive  celebration  at  the  same 
hour,  or  verging  towards  the  morning,  dur- 
ing the  centuries  of  persecution ,  (3)  with  its 
subsequent  long  continued  celebration  at  the 
early  dawn  ;  (4)  with  the  immemorial  prac- 
tice of  all  branches  of  the  Church  Catholic, 
Eastern  and  Western,  Greek,  Syrian,  Coptic, 
Gothic,  Celtic,  many  portions  of  the  Luth- 
eran, and  the  original  Anglican  Reformation, 
no  less  than  the  Roman  ;  (5)  with  the  Divine 
appointment  of  lights  as  the  symbol  of  a 
Sacred  Presence,  (Exodus  xl,  4,  24,  25 ;  (6) 


with  the  patterns  of  Celestial  Worship  re- 
vealed to  Moses  on  Mount  Sinai,  and  to  St. 
John  in  the  Isle  of  Patmos,  [Kev.  iv,  5, 
Hebr.  viii,  5.) 

Lights  are  likewise  used  at  other  times  be- 
sides the  celebration  of  the  Holy  Eucharist. 
as  emblematic  of  joy. 

So  St.  Jerome  (A.  D.  400)  says  :  "  In  all 
the  Churches  of  the  East,  when  the  Gospel 
is  about.to  be  read,  lights  are  kindled,  though 
the  sun  be  shining  bright,  not  to  put  the 
darkness  to  ilight,  but  to  show  a  sign  of  re- 
joicing." 

WAFER    BKKAI). 

Bread,  in  a  wafer  form,  because  always 
ready  for  use  and  never  crumbling,  is  used 
in  the  celebration  of  the  Holy  Communion, 
chiefly  for  the  greater  convenience  of  the 
Priest  who  ministers,  and  of  the  faithful  who 
communicate.  It  may  also  be  said  to  pertain 
to  reverence,  as  more  separate  from  common 
use. 

It  is  moreover  most  probably  the  same 
kind  of  bread  used  by  our  Lord  at  the  Insti- 
tution of  the  Holy  Sacrament,  and  known  an 
Passover  bread  now. — Advent,  Boston,  Parish 
Almanac. 

INCENSE. 

No  use  rests  upon  stronger  Scriptural  au- 
thority than  Incense.  It  is  symbolical  of  the 
merits  of  Christ' s  Sacrifice  ;  of  self-oblation  ; 
of  prayer  and  intercession  ;  of  the  sweet  odor 
of  Christian  virtue  ;  of  the  zeal  with  which 
the  Christian  should  be  consumed. 

It  has  been  used  in  the  Worship  of  all  na- 
tions and  through  all  time.  David  says  ' '  let 
my  prayer  be  set  forth  as  incense."  Ps.  141, 2. 
It  is  expressly  commanded  in  the  Temple 
Worship,  and  its  neglect  was  punished  with 
death.  "  He  shall  put  incense  upon  the  fire, 
that  the  cloud  of  incense  may  cover  the  mercy 
seat  that  he  die  not."     (Lev.  xvi.  13). 

In  the  familiar  words  of  Malachi  (i.  11) 
' '  My  Name  shall  be  great  among  the  Gen- 
tiles ;  and  in  every  place  incense  shall  be 
offered  unto  My  Name  and  a  pure  offering," 
we  have  a  distinct  reference  to  its  use  in  the 
Gentile  or  Christian  Church;  the  "Pure 
Offering"  is  undoubtedly  the  Holy  Euchar- 
ist. In  the  Revelation  of  St.  John,  the  Angel 
stands  before  the  Altar  with  the  golden  cen- 
ser and  offers  incense  with  the  prayers  of  all 
Saints  upon  the  golden  Altar  which  was  be- 
fore the  throne.     (Rev.  viii.  3). 

The  3d  Apostolic  Canon  calls  for  "  oil  for 
the  lamp  and  incense  for  the  holy  oblation." 
The  Ancient  Liturgies  contain  abundant  evi- 
dence of  its  use.  The  English  Church  from 
Saxon  times  used  it,  and  since  the  Reforma- 
tion it  has  been  used  at  the  Cathedral  of  Ely, 
by  Bishops  Andrews  and  Cosin,  regularly  dur- 
ing the  reigns  of  Elizabeth  and  James  I.,  and 
at  the  Coronation  of  George  III.  and  Queen 
Victoria.  Censers  are  among  the  vessels  or- 
dered to  be  retained  in  use  in  the  Church  of 
England,  by  the  "Ornaments  Rubric,"  and 
the  rubrics  ordering  the  use  of  incense  were 
in  force  in  the  year  to  which  the  ' '  Ornaments 
Rubric' '  refers. — Selected. 


*3 


It  is  often  said  that  the  argument  of 
the  Epistle  to  the  Hebrews  is  against 
the  doctrine  of  the  Eucharistic  Sacri- 
fice, because  it  teaches  us  that  Christ 
offered  Himself  once  for  all  on  the 
Cross,  which  of  course  it  does  teach. 
But,  on  the  contrary,  we  assert  that 
the  Epistle  to  the  Hebrews  necessi- 
tates the  Catholic  view,  for  if  this 
Epistle  teaches  us  one  truth  more 
plaiuly  than  another,  that  truth  is 
that  Christ  is  a  "Priest  for  ever." 
The  anti-Catholic  view  is  that  Christ, 
having  once  offered  Himself  on  the 
Cross,  has  long  ceased  to  offer  any- 
thing; so  that,  in  fact,  He  is  now  a 
priest  only  in  name,  whereas  the 
Catholic  view  is,  that  being  a  "  Priest 
for  ever,"  He  must  do  for  ever  a 
characteristically  priestly  act;  and  con- 
sequently, according  to  the  same 
epistle,  "  He  must  have  now  some- 
what to  offer." 

The  difference  between  these  two 
views  will  appear  if  we  examine  the 
true  bearing  of  one  passage :"  Christ 
is  not  entered  into  the  holy  places 
made  with  hands,  which  are  the  figures 
of  the  true;  but  into  heaveu  itself,  now 
to  appear  in  the  presence  of  God  for 
us;  nor  yet  that  He  should  offer  him- 
self often,  as  the  High  Priest  entereth 
into  the  holy  place  every  year  with 
blood  of  others.  For  then  must  He 
often  have  suffered  since  the  founda 
tiou  of  the  world :  but  now  once  in  the 
end  of  the  world  hath  He  appeared  to 
put  away  sin  by  the  sacrifice  of  Him- 
self," &c.  (Heb.  x.  24-27). 

Here  we  have  the  contrast  drawn 
out  between  the  High  Priest,  on  the 
one  hand,  slaying  the  sacrifice  pre 
scribed  lor  the  Day  of  Atouement, 
entering  with  its  blood  into  the 
Most  Holy  Place  within  the  veil,  and 
presenting  that  blood  before  the 
Mercy  Seat,  then  coming  out  again, 
and  a  year  alterwards  offering  another 
sacrifice:  and,  on  the  other  hand,  our 
High  Priest  offering  His  own  blood  on 
the  Cross,  then,  on  His  Ascension, 
entering  within  the  heavenly  veil, 
presenting  Himself  before  God,  and 
not  coming  out  again,  but  remaining 
within  the  veil.  What  we  coutend 
for  is,  that  the  priestly  action  of  our 
Lord,  which  answers  to  the  priestly 
action  of  the  Jewish  priest  once  a  year 
within  the  veil,  is,  on  our  Lord's  part, 
not  a  momentary  or  temporary,  but  a 
continuous  action,  and  this  forms  its 
principal  point  of  contrast  with  the 
corresponding  act  of  the  Jewish 
priest.  The  Jewish  priest,  having 
shed  the  blood  of  his  victim,  entered 
for  but  a  short  time  into  the  Holiest, 
and  came  out  again,  in  order  to  offer 
again  the  next  year  a  similiar  sacri- 
fice. During  the  short  time  that  he 
was  within  the  veil  he  was  performing 
the  highest  act  of  his  priesthood  ;  but, 
inasmuch  as  the  priesthood  was  imper- 


fect, the  blood  ignoble,  and  the  atone 
ment  made  by  it  of  little  comparative 
worth,  he  could  not  continue  in  the 
Holiest,  but  must  emerge  again,  to 
offer  another  sacrifice,  and  another, 
and  another,  till  he  himself  was  re- 
moved by  death;  but,  on  the  contrary, 
our  High  Priest  continues  in  the 
Holiest,  because  He  has  no  need  to 
come  forth  to  shed  blood  again, 
because  He  has  once  for  all  shed  His 
Blood  in  a  sacrifice  of  infinite  worth. 

What,  then,  is  He  doing  within  the 
veil  ?  He  is  evidently  performing  a 
continuous  act,  answering  to  the 
momentary  act  which  the  Jewish  high 
priest  did  during  the  very  short  time 
that  he  was  within  the  earthly  veil. 
The  Jewish  high  priest  than  presented 
the  blood  which  he  had  shed  without 
the  veil,  and  our  Lord  is  now  pres- 
enting within  the  veil  the  Sacrifice 
which  He  made  on  the  Cross.  Christ 
did  not  do  this  once  only,  when  on 
His  Ascension  He  reached  the  throne 
of  God,  and  then  ceased:  if  so,  He 
would  have  long  ceased  to  mediate 
through  His  Passion;  but  He  is  now 
performing  the  act  of  His  Everlasting 
Priesthood.  He  now  appears  in  the 
presence  of  God.  He  now  shows 
Himself  as  the  Lamb  sacrificed  and 
yetalive,  alive  and  yet  sacrificed.  And 
all  is  of  course  for  us.  If  He  appeared 
for  Himself  alone,  He  would  appear 
only  in  Glory,  but  as  it  is  for  us  sin- 
ners that  He  appears,  He  appears  in 
all  His  Glory  as  a  Sacrifice. 

If  it  be  urged  against  all  this  that 
our  Lord's  Priesthood  is  fulfilled 
sufficiently  by  acts  of  simple  interces- 
sion, we  answer,  most  emphatically, 
"  No;"  for  the  same  Scriptures  which 
reveal  to  us  Christ's  Intercession, 
teach  us  very  distinctly  that  it  takes  a 
priestly  form.  It  is  not  only  the 
intercession  of  a  friend  for  friends, 
but  rather  of  a  priest  for  those  on 
whose  behalf  he  acts  in  his  capacity  as 
priest.  Intercession  may  be  the  act  of 
one  who  is  not  a  priest,  but  our 
Blessed  Lord's  intercession  is  set  before 
us  as  a  special  act  performed  by  Him 
in  virtue  of  His  Everlasting  Priest- 
hood. "This  man,  because  He  con- 
tinueth  ever,  hath  an  unchangeable 
Priesthood.  Wherefore  He  is  also 
able  to  save  them  to  the  uttermost  that 
come  unto  God  by  Him,  seeing  He 
ever  liveth  to  make  intercession  lor 
them  "  (Hebr.  vii.  24,  25). 

The  idea  of  a  priest  engrained  in  the 
mind  of  this  inspired  writer,  is  not 
that  of  one  simply  interceding,  but  of 
One  Who  commends  His  Intercession 
by  having  somewhat  to  offer,  and  by 
offering  it,  for  he  writes:  "Every  High 
Priest  is  ordained  to  offer  gifts  and 
sacrifices,  wherefore  IT  is  OF  neces- 
sity that  this  man  also  have  some- 
what to  offer."  (viii.  3). —  Sadler' 's 
"  One  Offering." 


64 


♦OUR  AIMS  AND  BELIEFS. 


We,  as  a  Parish,  recognize  that  our  one 
sole  object  is  to  win  souls  to  Christ. 

We  therefore  seek  to  produce  a  deep  re- 
pentance, a  thorough  and  earnest  grap- 
pling with  self  and  sin,  a  thorough  work 
of  the  Holy  Spirit  in  the  conversion  of 
the  whole  man,  and  a  real  and  potent 
union  with  the  Incarnate  Son  of  God. 

We  provide  the  Means  of  Grace,  en- 
abling souls  to  reach  a  higher  degree  of 
holiness,  and  a  complete  transformation  of 
character. 

We  humbly  aim  to  take  our  place  in 
the  great  Movement  of  this  century, 
whose  mark  is  personal  Sanctity  and  self- 
sacrificing  Works  of  Charity. 

DOCTRINE  AND  WORSHIP. 

We  recognize  the  Prayer  Book  as  the 
authorized  utterance  of  the  Church. 

We  believe  that,  by  a  full  use  of  the 
Prayer  Book,  and  the  Services  therein 
provided,  mankind  are  the  better  taught 
and  strengthened,  for  the  demands  of 
their  Christian  Vocation. 

The  Prayer  Book  is  now  being  better 
understood,  and  the  Church  System  more 
fully  employed;  witness  everywhere — 
Free  Sittings,  supported  by  systematic 
Offerings  ;  daily  Prayers;  frequent  Com- 
munions; dignified  Chancels;  reverent 
Services;  and  faithful  Pastoral  Work. 

As  a  Parish,  we  feel  it  our  duty  to  assist 
in  restoring,  in  our  age  and  country,  the 
lost  dignity  of  our  Services,  and  the  prac- 
tice of  Divine  Worship.  It  is  an  unfortu- 
nate necessity:  unfortunate,  if  it  ob- 
scures in  the  mind  of  any,  the  prominent 
Spiritual  Character  of  the  Movement  in 
which  we  are  engaged. 

Our  manner  of  conducting  Public  Wor- 


ship is  less  ornate  than  that  found  in 
some  Parishes,  and  more  so  than  in 
others.  A  full  explanation  of  our  usages 
and  customs,   will  be   found    elsewhere. 

FINANCES. 

This  Church  depends  upon  the  free-will 
offerings  of  its  worshippers  and  friends, 
for  its  maintenance.  The  "envelope 
system"  has  been  adopted,  not  as  a  legally 
binding  pledge,  but  as  an  excellent  plan 
to  stimulate  regularity,  and  conscientious 
thoughtfulness  in  giving — that  the  offer- 
ings may  not  depend  upon  chance  or  feel- 
ing, but  may  be  carefully  adjusted  to  our 
means.  The  collection  of  the  offerings 
is  made  a  part  of  the  Worship,  at  each 
Service. 

The  Envelope  System,  as  used  in  this 
Parish  is  very  simple,  and  needs  but  a 
word  of  explanation.  Envelopes,  marked 
with  a  certain  number,  are  furnished  to 
the  Confirmed  Members  of  the  Parish, 
and  to  all  others  applying.  A  list  of  per- 
sons holding  these  envelopes,  with  their 
respective  numbers,  is  kept  by  the 
Rector.  The  numbers,  as  well  as  the 
style  of  the  envelopes,  are  changed  each 
year. 

As  the  offerings  are  given  under  cover, 
absolute  secrecy  is  obtained;  and  strict 
Christian  duty  may  be  fulfilled,  without 
exciting  comment,  either  in  the  way  of 
praise  or  blame.  Regularity  is  secured, 
so  that  the  Church  does  not  suffer  from 
the  enforced  absence  of  its  members,  on 
account  of  illness  or  inclement  weather. 
If  everyone  will  adopt,  and  conscientious- 
ly carry  out  this  system  of  giving,  our 
current  expenses  can  be  met  fully  and 
promptly,  without  difficulty  or  delay. 


The  Necessity  of  Common  Worship  as  the  Means  of  Participating  in  the  Medi- 
ation  of  Christ. 

Many  people  think  they  need  not  go  to  Church.  They  may,  if  they  choose, 
pray  at  home,  they  say,  as  well  as  at  Church.  This  is  a  sinful  error,  destructive  of 
the  Christian  Religion.  We  have  no  access  unto  God  directly,  that  is,  by  our 
natural  powers  by  creation.  That  way  is  broken  off  by  sin.  If  no  other  way  is  pro- 
vided, then  we  are  lost  souls  separate  from  God.  But  another  way  is  provided. 
"There  is  one  God,  and  one  Mediator  between  God  and  men,  the  Man  Christ 
JESUS,"  (i  Tim.  ii  :  5).  We  have  access  unto  God,  then,  only  through  the  "One 
Mediator,"  "the  Man  Christ  Jesus."  He  said  "I  am  the  Way  .  .  .  No  man 
cometh  unto  the  Father,  but  by  Me,"  (St.  John  xiv  :  6).  Unless  we  come  by  Him, 
we  need  not  try  to  come  at  all.  And  Jesus  has  told  us  how  to  come  by  Him.  We 
''must  be  born  again"  "of  water  and  of  the  Spirit."  It  is  only  as  members  of  His 
Church  that  the  Lord  Jesus  Christ  receives  us.  When  we  are  baptized  into  the 
Church  of  Christ  and  thus  made  members  of  His  Body,  then  Christ  owns  us  for 
His  people,  and  represents  us  before  His  Father  as  one  with  Himself.  And  only 
as  we  continue  in  living  union  with  His  Body,  the  Church,  can  we  continue  to  share 
in  the  benefits  of  His  Mediation. 

But  as  soon  as  we  are  able  in  our  own  responsibility  to  exercise  the  powers  of 
our  Christian  nature,  then  we  cannot  continue  living  members  of  the  Mystical  Body 
of  Christ,  the  Catholic  Church,  unless  we  take  part  in  that  common  voice  and  action 
of  prayer  and  Worship  which  necessarily  expresses  the  Corporate  Life,  and  share  in 


65 


those  public  Functions  of  His  Religion,  those  Federal  Rites  which  minister  to,  and 
denote,  the  Life  of  the  Body,  and  of  ourselves  as  members  of  the  Body. 

Hence  appears  the  necessity  of  Common  Worship  as  the  means  of  participating 
in  the  Mediation  of  Christ.  Unless  we  attend  the  Common  Worship,  as  God  gives 
us  power,  we  are  not  living,  but  dying,  members  of  the  Church,  lose  our  portion  and 
privilege  in  Christ,  and  fall  into  the  nature  of  the  first  Adam,  which  is  separate  from 
God. 

This  peculiar  character  and  blessedness  of  Public  Worship,  our  Lord  signified 
when  He  said,  "Where  two  or  three  are  gathered  together  in  My  Name,  there  am  I 
in  the  midst  of  them."  (St.  Matt,  xviii  :  20).  He  meant  that  His  Mediatorial  Pres- 
ence is  realized  by  the  united  action  of  His  people  in  His  Body,  the  Church;  for  their 
union  with  each  other  in  Him,  itself  shows  and  pleads  before  God  that  Nature  of 
Christ  in  which  they  unite,  and  in  which  alone  are  they  able  to  have  access  to  the 
Throne  of  Grace. 

So  be  mindful  that  the  efficacy  of  our  prayers  at  home  depends  upon  the  Media- 
tion of  Christ,  and  we  have  no  part  in  His  Mediation  unless  living  members  of  His 
Church,  and  are  not  living  members  of  His  Church  unless  speaking  in  the  voice, 
acting  in  the  action,  living  in  the  life  of  the  Church,  the  Collective  Body  of  Christ, 
through  which  all  His  blessings  flow  to  us;  just  as  our  tongue  and  hands  would  not 
be  living,  but  dying,  members  of  our  body,  if  they  did  not  speak  and  act  in  the  life 
common  to  the  body. 

Private  prayers,  then,  however  necessary,  have  no  true  efficacy  if  disconnected 
from  the  Corporate  Functions,  the  Public  Ordinances,  of  the  Religion  of  Christ. 
If  we  pray  as  separating  ourselves  in  any  manner  from  the  Church,  we  are  not  pray- 
ing as  Christians,  even  though  we  use  the  name  of  Christ,  simply  because  we  are 
not  praying  in  that  Nature  which  confers  the  Christian  Character,  and  which  Christ 
represents  in  Heaven. 

In  brief,  it  is  very  plain  that  we  must  act  like  members  of  the  Church,  or  we 
lose  the  blessings  we  have  got  by  being  born  into  it.  Keep  in  mind  those  words  of 
God,  "Not  forsaking  the  assembling  of  yourselves  together,  as  the  manner  of  some 
is."     (Heb.  x  :  25). 

THE    DAYS    OF  CHRISTIAN    WORSHIP. 

1.  There  is  one  day  in  each  week  set  apart  by  Almighty  God's  Will,  for  His 
Special  Worship;  the  Lord's  Day,  the  day  of  the  Resurrection  of  Christ.  Do  not 
allow  yourself  to  be  deceived  in  this  matter;  for,  to  be  absent  from  Church  on  Sun- 
day without  due  cause,  is  to  separate  yourself  from  the  Mediation  of  Christ,  to  com- 
mit the  sin  of  disobedience  and  unthankfulness,  and  to  incur  a  grievous  loss  of 
Divine  Grace. 

2.  The  other  Feasts  of  Obligation  are  those  of  Christmas,  The  Circumcision,  The 
Epiphany,  The  Annunciation,  The  Ascension,  and  All  Saints'  Day. 

3.  Besides  these  days,  if  we  consider  the  special  privilege  of  the  common  prayer, 
we  shall  go  to  Church  as  often  as  we  can  at  other  times,  especially  on  the  great  Fasts 
of  Ash-Wednesday,  Maundy-Thursday,  and  Good-Friday.  The  Church  invites  her 
children  to  Daily  Worship. 

THE  SERVICES. 
The  services  for  Public  Worship  are  mainly  of  two  kinds  :  the  Holy  Liturgy, 
and  the  Divine  Offices. 

1.  The  Holy  Liturgy,  or  Solemn  Eucharistic  Service,  is  distinguished  from 
every  other  service — 

(a.)  Because  our  Blessed  Lord  Himself  ordained  it  to  be  the  One  Essential  Act  of 
Christian  Worship  when  He  said,  "Do  this  in  remembrance  of  Me,"  that  is  "Offer 
this  for  My  Memorial."     (St.  Luke  xxii :  19). 

(b.)  Because  therein  He  vouchsafes  His  real  Presence,  that  He  may  be  offered 
(i.  e.  presented)  and  pleaded  before  God,  Who  is  the  Propitiation  for  our  sins,  and 
our  Thank-offering  infinitely  acceptable  to  God;  and  also  that  He  maybe  "our 
spiritual  Food  and  Sustenance  in  that  Holy  Sacrament." 

This,  then,  is  the  chief  function  of  Divine  Worship,  and  by  it  we  approach  unto 
God  in  and  through  the  merits  and  mediation  of  Christ,  in  a  manner  which  is 
not  possible  through  any  other  service. 

2.  The  Divine  Offices  of  Mattins  and  Evensong  (commonly  called  Morning  and 
Evening  Prayer),  are  ordained  by  the  Church.  They  cannot  take  the  place  of,  and 
are  never  to  be  substituted  for ,  the  Holy  Eucharist.  They  are  subordinate  services, 
attendants  and  safeguards  of  the  Holy  Eucharist,  dependent  upon,  and  ministering 
to,  the  One  Essential  Service,  and  deriving  their  true  efficacy  only  as  used  in 
proper  relation  with  it. 

You  should  attend  the  Divine  Offices,  for  they  are  necessary  in  their  place  :  but 
it  is  necessary  in  yet  a  higher  sense  for  you  to  attend  the  Holy  Sacrifice.  The 
Blessed  Sacrament  is  of  such  necessity  and  obligation,  that,  without  it,  if  you  are  an 
adult,  you  cannot  be  saved. 


66 


"Sunday  is  the  Lord's  Day,  not 
Yours." 

It  18  most  certain  that  the  obligation 
of  keeping  Sunday  as  a  "  Day  of  Rest 
and  Worship,"  sits  much  lighter  upon 
the  consciences  of  a  large  mass  of  people 
to-day,  than  it  did  upon  our  forefathers. 
This  tendency  of  professedly  Christian 
people  to  '"  forsake  the  assembling  of 
themselves  together,"  and  to  turn  Sun- 
day into  a  mere  time  of  loafiDg,  is  no 
doubt  growing  among  us;  and  unless 
the  tide  is  stemmed,  the  next  genera- 
tion will  have  no  use  for  Churches 
during  the  months  of  July,  August  and 
September,  and  places  of  worship  will 
stand  silent  and  closed  for  a  fourth 
part  of  the  year.  There  is  no  use  in 
trying  to  disguise  the  fact.  We  may  as 
well  face  the  truth,  and  the  sooner  we 
have  some  plain  speaking  upon  the 
matter,  the  better  it  will  be. 
i. 

Many  people  think  they  need  not 
go  to  Church.  They  may,  if  they 
choose,  pray  at  home,  they  gay,  as  well 
as  at  Church.  This  is  a  sinful  error,  de- 
structive of  the  Christian  Religion. 

There  is  one  day  in  each  week  set 
apart  by  Almighty  God's  will,  for  His 
special  worship ;  the  Lord's  Day,  the 
day  of  the  Resurrection  of  Christ.  Do 
not  allow  yourself  to  be  deceived  in  this 
matter;  for,  to  be  absent  from  Church  on 
Sunday  without  due  cause,  is  to  separate 
yourself  from  the  Mediation  of  Christ, 
to  commit  the  sin  of  disobedience  and  un- 
thankfulness,  and  to  incur  a  grievous 
loss  of  Divine  Orace. 
ii. 

In  Holy  Scripture,  "the  business  of 
Sunday  appears  at  least  as  plainly  as 
the  Day  itself."  The  Rev.  C.  C.  Ed- 
munds, Jr.,  recently  wrote  as  follows  : 
"  If  any  duty  attaches  to  the  Lord's 
Day,  it  is  that  of  worship:  and  if  any 
Act  of  Worship  be  of  Divine  obligation, 
it  is  the  Celebration  of  the  Holy 
Communion." 

in. 

1.  Jesus  Christ  has  instituted  "  the 
Lord's  Supper,"  as  the  main  business 
of  Sunday.  [The  Day  is  for  this. J  It  is 
both  our  Chiefest  Act  of  Worship,  and 
our  Chiefest  Means  of  Grace.  All  other 
Services  are  simply  human  safeguards 
and  attendants  to  this  Divine  Service. 
Every  one  should  receive  (or  at  least, 
o«end)Holy  Communion  every  Sunday. 

2.  Almighty  God  insists  that  Wor- 
ship must  include  a  sincere  tribute  from 
heart  and  pocket-book.  "Thou  sbalt 
not  come  before  Me  empty." 

Bishop  Davies  says: 
"  In  the  primitive  Church,  on  the 
first  day  of  the  week,  the  sacrifice  of 


the  Son  of  God  was  always  fittingly 
commemorated  by  the  Celebration  of 
the  Holy  Communion  ;  and  I  believe 
that  the  piety  of  apostolic  days  will  be 
revived  and  spiritually  increased  when 
the  Lord's  Own  Service  shall  be  ob- 
served on  the  Lord's  Own  Day.'' 

I  quote  also  the  well  known  words  of 
Bishop  Coxe  to  his  clergy:  "  The  New 
Testament  tells  us  clearly  to  hallow  the 
Lord's  Day  by  the  Lord's  Supper.  This 
is  our  Law  and  our  Rubric,  and  to  this 
reformation  I  call  you  all,  in  God's 
Name.  I  consider  our  neglect  of  Scrip- 
ture, and  of  the  primitive  example  in 
this  respect,  a  grave  abuse,  and  a  sad 
impeachment  of  our  sincerity  in  claim- 
ing to  follow  Scripture,  and  the  Primi- 
tive Church," 

IV. 

But  Sunday  is  not  only  a  Day  of 
Worship.  It  ia  a  Day  of  Recreation. 
Our  Lord  made  it  the  Weekly  Festival 
of  His  Church,  a  day  of  renewed  life 
for  body  and  soul.  And  the  time  has 
come  when  the  Church  should  dis- 
tinctly say  that  the  union  of  Worship 
and  Recreation  on  the  Lord's  Day  does 
not  put  a  man  outside  the  pale  of 
salvation. 

We  cannot  better  explain  the  Sun- 
day keeping  we  desire  to  see,  than  by 
quoting  a  favorite  precept  of  one  of 
England's  Bishops:  "Serve  God  and 
be  cheerful."  Our  aim  should  be,  in 
the  words  of  a  poet,  to  "Move  upward, 
working  out  the  beast;"  so  to  observe 
Sunday  as  "to  increase  in  us  true 
religion."  If  our  Sundays  do  not  do 
this,  they  are  misspent. — Selected. 


The   Importance   of  Tranquillity. 

Do  you  feel  restless,  ashamed,  and  dis- 
couraged after  a  fault  ? 

Then  let  your  first  care  be  to  regain 
peace  and  tranquillity  of  heart.  Turn 
your  thoughts  from  what  has  happened, 
and  consider  the  infinite  mercy  of  God, 
as  well  as  the  proofs  which  He  has  ever 
given  you  of  it.  Having  by  such  con- 
soling considerations  restored  the  peace 
of  your  soul,  think  seriously  of  your 
offence,  in  order  to  repair  it.  (So  long 
as  disquiet  lasts,  you  are  not  in  a  con- 
dition to  reason  upon  your  fault,  as  is 
useful  and  salutary  for  you  to  do;  and 
instead  of  repairing  it,  you  would  com- 
mit some  new  and  perhaps  more 
grievous  one.) 

We  could  not  vex  the  Evil  One  more 
than  by  clothing  ourselves  with  confi- 
dence after  a  fall.  His  aim  is  to  hold 
us  captive,  in  constraint  of  mind,  which 
amounts  almost  to  despair.  To  frustrate 
this  design  of  the  devil,  we  must  arouse 
as  strong  a  confidence  in  our  heart  as 
possible. — Selected. 


67 


The  Necessity  of  Holy  Communion. 

1 1  may  be  well  to  state  distinctly  the 
four  chief  Reasons  for  teaching,  as  the 
Church  does  in  her  Catechism,  that  this 
Holy  Communion  is  "generally  necessary 
to  Salvation,' '  where  the  word  "generally" 
strictly  means  "to  all  men,"  that  is  to 
say,  of  course,  if  the  Sacrament  can  be 
had. 

The  Jirst  Reason  arises  from  the  very 
nature  of  the  case.  If  our  Lord  Himself 
has  been  pleased  to  institute  a  certain 
\rt  of  Worship  for  the  use  of  His  whole 
Church  under  this  present  Dispensation 
of  His  Grace,  how  can  it  be  supposed  that 
any  Member  of  His  Church  who  pleases 
may  wilfully  neglect  it  and  yet  be  safe? 
If  the  Holy  Eucharist  be  the  one  only 
Service  Divinely  appointed  for  us  all  by 
the  Head  of  the  Church,  how  may  we 
venture  to  believe  that  we  may  trust  in 
Him  for  Salvation,  whilst  we  neglect  the 
distinctive  Service  of  His  Religion? 

The  second  Reason  is  founded  on  the 
nature  of  the  Gifts  which  are  offered  us 
in  this  Sacrament.  Can  we  indeed  ven- 
ture to  think  that  Almighty  God  would 
offer  us  such  infinitely  great  and  precious 
Gifts  as  the  Body  and  the  Blood  of  His 
Son,  if  they  were  not  necessary  for  the 
support  of  our  Life  in  Christ  ?  Surely 
we  cannot  think  so.  It  is  not  for  us  to 
say,  "  Why  arc  these  Gifts  offered  us?  " 
but  seeing  that  they  are  offered  us  in  this 
Holy  Communion,  who  of  us  dare  ven- 
ture to  say  that  they  are  unnecessarily 
offered  us  I  Most  surely  it  follows,  that, 
if  the  Bread  which  we  here  break  is  the 
Communion  of  the  Body  of  Christ,  Who 
alone  is  our  Life,  it  must  be  necessary  to 
our  Life  in  Him  that  we  should  partake 
of  it. 

The  third  Reason  consists  in  the  posi- 
tive declaration  of  our  Lord  Himself  on 
this  very  point.  He  would  not  leave  us 
in  any  manner  of  doubtfulness  on  so  vital 
a  point.  He  has  spoken  on  this  point  as 
solemnly  as  He  has  done  on  any  point  at 
all :  "  Verily,  verily,  I  say  unto  you,  Ex- 
cept ye  eat  the  Flesh  of  the  Son  of  Man  and 
drink  His  Blood,  ye  have  no  Life  in  you.  " 
And  certainly  our  Lord  has  appointed 
and  instituted  no  means  of  our  receiving 
these.  His  inestimable  <  lifts  but  only  this 
Holy  Sacrament.  As  plainly  therefore 
aa  any  one  truth  can  follow  from  another, 
it  follows  that  it  is  necessary  to  our  Salva- 
tion that  we  come  to  this  most  Holy  Com- 
munion of  the  Body  and  the  Blood  of 
Christ  our  Saviour.  This  is  one  of  those 
things  which  God  has  made  necessary  in 
the  order  of  our  Salvation. 

The  fourth  Reason  confirms  all  that  has 
been  said,  when  we  consider  how  mani- 
festly the  same  necessity  was  foreshad- 
owed in  all  the  ancient  types  and  figures 
of  this  Sacrament.  For  these  Types  be- 
ing Divinely  foreordained  in  all  their 
essential  particulars  cannot  mislead  us  on 
this  point,  all  of  them  so  remarkably 
agi-eeing  thereupon. 


In  the  case  of  the  Tree  of  Life  in  the 
midst  of  Paradise,  it  was  made  necessary, 
if  our  first  parents  would  sustain  their 
immortal  Life,  that  they  should  continu- 
ally partake  of  the  fruit  of  this  Tree.  It 
would  have  been  the  height  of  presump- 
tion in  them  if  they  had  said  "  God  is  able 
to  sustain  our  immortal  Life  without  the 
fruit  of  this  Tree." 

In  the  case  of  the  Passover,  the  Israel- 
ite who  did  not  keep  it  when  he  was  able, 
was  to  be  cut  off  from  the  Congregation  of 
the  Lord,  that  is,  he  was  to  be  excom- 
municated. 

In  the  case  of  the  Manna,  there  was  no 
other  Bread  provided  for  the  Israelites 
during  their  forty  years'  journey  through 
the  wildemess.  It  was  their  only  susten- 
ance till  they  reached  the  Promised 
Land. 

And  then  in  the  case  of  all  the  Sacri- 
fices all  along  from  the  beginning,  what 
would  have  been  the  value  of  any  Act  of 
Worship,  if  the  appointed  Sacrifices  were 
never  offered  by  the  Worshipper?  If  a 
Christian  now  offers  Worship,  in  the  wil- 
ful neglect  of  the  Holy  Eucharist  which 
is  the  only  Act  directly  instituted  and 
commanded  by  Christ,  it  must  be  the  same 
kind  of  presumption  as  if  an  Israelite  of 
old  had  offered  worship  in  the  wilful  neg- 
lect of  the  Sacrifice  then.  Our  Worship 
sinks  into  mere  unauthorized  self-in- 
vented worship,  if  it  be  disassociated  from 
the  Holy  Eucharist. 

Doubtless,  therefore,  we  may  conclude 
that  it  is  the  general  Rule  for  all  Members 
of  the  Church  of  Christ,  that  it  is  neces- 
sary for  them  all  that  they  come  to  this 
Holy  Sacrament  of  Christ,  if  they  desire 
to  be  saved  by  Him. 

We  have  nothing  to  do  with  excep- 
tional cases.  We  can  believe  that  the  very 
Heathen  may  be  saved  through  Christ, 
although  they  know  Him  not,  for  their 
ignorance  is  not  wilful.  How  many  of 
them  would  believe  in  Him  at  once  if  we 
made  Him  known  unto  them  I  So  also 
perhaps,  for  some  of  us,  we  may  humbly 
hope  that  as  God  is  doubtless  able,  so  He 
may  be  also  willing,  to  save  some,  who 
through  pardonable  ignorance,  or  through 
invincible  prejudice  do  not  receive  this 
Sacrament  of  Christ.  For  God  is  doubt- 
less able  to  convey  the  inward  Grace  of 
this  Sacrament,  without  the  outward  part 
of  it,  when  He  pleases  to  doso,  although 
He  has  not  said  or  revealed  anyth  ing  on 
such  exceptional  cases.  But  we  have  no 
right  to  expect  a  Miracle,  where  the  ap- 
pointed Means  of  Grace  are  wilfully  neg- 
lected. The  Rule  is  plain  and  clear  ;  all 
exceptional  cases  we  must  humbly  leave 
in  the  judgment  of  God,  Who  alone  know- 
eth  all  things  relating  to  each  one. — Rev. 
J.  R.  West. 


Is   the    Holy    Eucharist   an    Act    of 
Worshlp7 

Now  this  inquiry  is  far  more  serious 
than   vast   numbers  of  religious  persons 


68 


have  any  idea  of;  For  if  the  Holy  Eu- 
charist be  not  an  act  of  worship,  then  the 
martyrs  and  confessors,  i.  e.,  the  fore- 
most Christians  in  faitli  and  endurance, 
of  the  best  ages  of  the  Church,  offered  to 
Almighty  Cod  in  their  principal  devo- 
tions on  the  Lord's  -day,  an  erroneous, 
and  so,  to  a  great  ex  tent  (God  only  knows 
what  extent),  an  unacceptable  worship. 
For  we  have  writings  of  the  principal 
martyrs  and  confessors  of  the  earnest  ages 
of  the  Church;  we  have  remains,  more 
than  sufficient  for  our  purpose,  of  Clement 
the  companion  of  Apostles,  of  Ignatius, 
Justin  Martyr,  Iremeusand  Cyprian — not 
to  mention  such  defenders  of  the  faith,  in 
a  somewhat  later  age,  as  Athanasiua  and 
Vugustine,  and  Chrysostom — and  we  find, 
from  their  writings,  that  all  these  holy 
men,  without  exception,  regarded  the  Eu- 
eharist  as  the  great  act  of  Church  worship, 
and  also  regarded  that  worship  as  sacri- 
ficial. 

Besides  this,  we  have  Liturgies  used  in 
in  publie  worship  in  all  parts  of  the 
ancient  Church,  which  Liturgies,  when 
all  interpolations  and  mutilations  are 
taken  into  the  fullest  account,  most  cer- 
tainly represent  the  mode  of  worship  pre- 
valent in  the  Church  long  before  the 
Council  of  Niesea.  Now  these  Liturgies, 
though  differing  from  one,  another  in 
words,  and  in  the  arrangement  of  their 
principal  parts,  have  all  the  same  leading 
features,  and  all  agree  in  applying  sacri- 
ficial terms  to  the  Eucharistic  action  ;  so 
that  there  is  a  very  striking  resemblance 
between  the  words  in  which  such  men  as 
Justin  Martyr  and  Irenreus  speak  of  the 
Sacrifice  in  the  Eucharist,  and  the  words 
of  the  Liturgies  in  which  Ave  have  every 
reason  to  believe  that  these  holy  men 
commemorated  the  Passion  of  Christ. 

Now  no  real  Christian  can  contemplate 
the  fall  of  such  men  from  the  [supposed] 
purity  of  Christian  worship  without  dis- 
may ;  for  if  they  were  so  left  to  their  Own 
devices  as  altogether  to  change  the  lead- 
ing idea  of  Christian  worship,  where  is 
our  safety?  Are  we  Christ's?  so  were 
they  ;  have  we  the  Spirit?  so  had  they  ; 
have  we  the  Scriptures  ?  they  had  them 
more  than  we  have,  for  there  was  no  huge 
accumulation  of  theological  conjectures 
and  traditional  interpretations  in  those 
days  to  obscure  the  true  meaning  of 
Scripture. 

[The  greatest  fallacy  prevails  respect- 
ing "  traditions "  and  "traditional  inter- 
pretations." The  opinion  of  an  early 
father  is  put  down  as  tradition,  whilst  the 
opinion  of  such  writers  as  Scott  or  Alford 
is  supposed  to  be  derived  from  the  "pure 
word."  Whereas  exactly  the  contrary  is 
the  fact.  The  eighteenth  or  nineteenth 
century  writer  lias  eighteen  or  nineteen 
centuries  of  human  interpretations  to  ob- 
scure the  meaning,  whereas  Justin  Martyr 
or  (renseus  had  but  one.  The  Protestant 
writer  of  our  days  can  no  more  divest  him- 
self of  the  influence  of  his  traditions  than 


the  Popish  writer  can  free  himself  from 
his.] 

The  greater  part  of  these  earliest  writers 
could  read  the  language  of  the  New  Tes- 
tament as  their  vernacular ;  and  they 
lived  so  much  nearer  to  the  times  of  the 
sacred  writers  that  they  had  incompar- 
ably more  facility  in  ascertaining  what 
was  the  meaning  which  the  Apostles  put 
on  their  own  words  than  we  have.  Above: 
all,  if  bitter  persecution  and  continual 
danger  of  death  for  the  .sake  of  Christ. 
have  a  tendency  to  wean  men  from  the 
love  of  this  world,  and  so  to  keep  their 
hopes  brighter,  and  their  spiritual  vision 
clearer,  then  they  had  helps  to  realize 
God's  word  which  we  in  this  age  of  ease 
and  worldly  prosperity  cannot  have  :  so 
that  it  is  a  very  serious  thing  for  us  who 
have,  in  comparison  with  them,  endured 
so  little  for  Christ,  to  pronounce  them 
wrong  in  their  whole  conception  of  the 
nature  of  Christian  worship. 

But  if  the  Eucharist  be  an  act  of  wor- 
ship, then  it  is  a  very  serious  matter  in- 
deed for  those  who  deny  that  it  is  such, 
or  for  those  who  through  apathy,  or  want 
of  attention,  or  thought,  neglect  to  realize 
it  to  be  such  ;  for  if  the  Eucharist  be  an 
act  of  worship  at  all,  it  must  be  by  far  the 
most  Christian  act  of  worship  which 
sinners  can  present  to  God.  For,  in  the 
first  place,  it  is  the  one  act  ordained  by 
Christ  Himself;  for  all  other  acts  of  wor- 
ship are  common  to  other  religions ; 
prayer,  praise,  thanksgiving,  can  be  off- 
ered up  by  the  heathen,  but  the  Euchar- 
ist belongs  solely  to  Christians. 

Then,  in  the  next  jdace,  Christ  in  or- 
daining it,  used  both  words  and  acts,  by 
which  He  intended  to  connect  jt  in  the 
closest  possible  way  with  His  own  Sacri- 
fice. He  brake  bread  in  token  that  His 
own  Body  should  be  broken  upon  the 
cross  for  our  sins ;  He  poured  the  wine 
into  the  cup  in  token  that  His  Blood 
should  be  shed  for  the  remission  of  sins  ; 
He  identified  this  bread  and  this  cup  with 
His  own  Body  and  Blood  when  He  said, 
'  'This  is  my  Body  ;"  '  This  is  my  Blood." 
And  He  commanded  all  to  be  done  by  His 
disciples  as  a  remembrance,  or  memorial, 
or  commemoration  of  Himself,  using  the 
same  words  to  express  "do  this,"  and  "re- 
membrance," as  are  used  in  Scripture  in 
connection  with  the  most  solemn  sacrifices. 

It  is  quite  clear  from  this,  that  if  Christ 
intended  that  this  service  which  He  insti- 
tuted should  be  a  public  service  of  relig- 
ious worship,  then  no  other  act  of  worship 
can  come  near  to  it ;  for  it  is  the  one  ser- 
vice which  we  have  for  the  setting  forth, 
in  His  own  ordained  way,  of  the  Sacrifice, 
of  the  Son  of  God  in  visible  connection 
with  our  prayers,  praises,  thanksgivings, 
alms,  and  offering  of  ourselves.  If,  then 
the  Eucharist  be  an  act  of  worship,  it  is 
by  far  the  most  evangelical  of  all  acts  of 
worship — if  by  " evangelical"  we  mean 
closely  connected  with,  and  resting  upon, 
the  one  all-sufficient  Sacrifice. 


69 


For  in  all  other  sacrifices  or  offerings 
we  offer  what  seems  to  be  our  own — the 
[trod net  of  our  own  minds,  or  wills,  or  a 
portion  of  our  own  property  ;  something 
which  proceeds  from  ourselves,  and  which 
derives  iis  yalue  from  the  state  of  our- 
selves, our  minds,  and  hearts  ;  whereas 
in  the  Eucharist  we  set  before  God,  and 
afterwards  ourselves  partake  of,  that 
which  is  DO  part  of  ourselves,  and  which 
in  no  sense  derives  its  dignity  and  virtue 
from  us  ;  which  has  no  appreciable  value 
in  itself,  but  which  derives  all  its  value 
from  its  God  ordained  connection  with 
the  Sacrifice  of  the  Lamb  of  God. — Sad- 
ler's "  One  Offering." 

On  the  Nature  of  a  Sacrament. 

Since  the  Holy  Sacraments  of  the  Gos- 
pel are  the  positive  Institutions  of  God 
Himself  when  manifest  in  the  Flesh,  and 
are  therefore  to  the  end  of  time  the  Chief 
Rites  of  the  Christian  Religion,  it  surely 
behooves  everyone  who  calls  Himself  a 
Christian  most  seriously  to  attend  to 
them,  and  most  reverently  to  consider 
their  nature. 

And  yet  how  commonly  are  they 
neglected.  How  many  Christians  pass 
through  their  whole  lives  without  giving 
any  proper  attention  to  the  Holy  Sacra- 
ments. What  multitudes  are  as  ignorant 
of  the  nature  of  the  Sacraments  as  if  God 
had  never  instituted  them. 

Many  are  quite  satisfied  of  their  own 
safety,  if  only  they  can  feel  some  good 
feelings  occasionally ;  and  so  they  entirely 
put  aside  the  Sacraments  of  Christ. 

Many  are  contented  with  observing  the 
Sacraments  merely  because  they  are  com- 
manded. They  never  endeavor  to  under- 
stand the  ends  for  which  they  were  insti- 
tuted or  the  benefits  they  are  intended  to 
convey ;  but  rest  satisfied  with  giving  a 
bare  obedience  to  a  positive  command. 

To  many  the  Sacraments  seem  quite 
unnecessary  Institutions.  They  take  no 
account  of  them  in  their  scheme  of  doc- 
trine ;  they  leave  no  place  for  them.  If 
our  Saviour  had  not  instituted  them,  they 
would  not  once  feel  the  loss  of  them. 

Some  represent  the  Sacraments  as  if 
they  were  nothing  but  very  simple  relig- 
ious ceremonies,  hardly  equal  in  dignity 
or  value  to  the  ceremonies  of  the  Jewish 
Church.  They  have  no  intelligent  faith 
at  all  in  those  special  Promises  of  God, 
which  are  attached  to  the  Sacraments  of 
the  Gospel  Dispensation. 

Some  are  unwilling  to  believe  that  there 
are  any  Mysteries  in  the  Sacraments. 
Although  they  are  everywhere  sur- 
rounded with  Mysteries  in  Nature,  deep 
and  wonderful,  yet  they  think  that  there 
are  none  in  Religion,  none  in  the  chief 
Articles  of  our  Faith  ;  but  that  is  all  plain 
and  simple,  even  at  those  very  points 
where  we  come  nearest  of  all  to  God. 

But  all  this  is  very  superficial,  very 
unsatisfactory,  and  comfortless. 

And  how  derogatory  to  the  Honor  and 
the  Wisdom  and  the  Power  of  the  Divine 


Institntorf  As  if  onr  Lord  God  Incar- 
nate would  have  instituted  empty  Signs 
and  barren  Ceremonies  in  His  Kingdom 
of  Grace,  upon  which  a  man  might  attend 
or  not,  as  he  liked  ! 

Does  not  he  who  thinks  lightly  of  »the 
Institution,  think  lightly  also  of  the  In- 
stitutor  ? 

The  object  of  this  tract,  however,  is- 
not  to  consider  the  nature  of  either  of  the 
great  Sacraments  of  the  Gospel  in  particu- 
lar, but  only  the  Nature  of  a  Sacrament 
in  general. 

This  of  course  must  be  made  known  to 
us  by  Divine  Revelation ;  for  a  Sacrament 
is  not  according  to  the  Law  and  Order  of 
Nature  ;  it  is  something  quite  above  and 
beyond  the  Laws  of  Nature,  althouerh  not 
contrary  to  them. 

But  to  prepare  us  for  the  right  under- 
standing of  the  Nature  of  a  Sacrament,  it 
will  be  proper  to  consider,  first  of  all,, 
some  of  those  Types  or  Figures  of  a  Sac- 
rament which  were  given  in  the  former 
Dispensations. 

For  God,  unto  Whom  are  known  all 
His  Works  even  from  the  beginning,  was: 
pleased  to  foreshadow  the  great  Mysteries 
of  the  Kingdom  of  Christ  from  the  very 
beginning  of  the  Creation. 

At  the  very  beginning  of  the  Creation 
we  read  of  the  Institution  of  Sacramental 
Ordinances,  plainly  foreshadowing  the 
great  Sacraments  of  the  Gospel. 

The  two  Sacramental  trees  planted  in 
Paradise,  for  instance,  are  eminent  Type* 
of  the  two  Sacraments  which  God  mani- 
fested in  the  Flesh  has  now  instituted  in 
the  Church. 

Let  us  therefore  take  one  of  these 
Types  ;  let  us  very  carefully  consider  the 
account  given  us  of  the  Tree  of  Life;  and 
so  we  shall  be  well  prepared  to  under- 
stand the  nature  of  a  Sacrament. 

Immortal  Life  was  promised  to  Adam  ; 
but  it  was  conveyed  to  him  by  means  of 
the  Tree  of  Life.  So  long  as  he  ate  of  the 
fruit  of  that  Tree,  he  would  live  forever ; 
but  as  soon  as  he  should  be  deprived  of 
access  to  that  Tree,  he  would  become  sub- 
ject to  death.  Even  after  his  fall,  his  life 
might  have  been  continued  for  ever,  if  he 
could  have  continually  eaten  of  that 
Tree,  as  it  is  said  in  Genesis  iii,  22. 

Now  this  was  a  Sacrament  to  Adam. 

His  Innocence  and  his  Holiness  were 
not  Life  to  him ;  nor  did  they  of  them- 
selves give  Life  to  him. 

His  Happiness  was  not  Life,  nor  did  it 
give  Life  to  him. 

His  Life  was  something  distinct  from 
happiness,  holiness,  or  innocence.  It  was 
a  distinct  gift  from  God. 

Yet  it  is  not  given  once  for  all,  but  con- 
tinually ;  and  it  was  given  through  a 
Divinely  appointed  means  or  channel, 
viz.,  through  the  Tree  of  Life. 

The  Life  was  not  in  the  fruit  of  the 
Tree ;  that  fruit  had  no  power  or  virtue 
of  its  own  to  produce  Life  for  ever  in 
Adam.     But  yet  the  Divine  Gift  of  Life 


70 


-was  from  time  to  time  communicated  to 
him  from  God,  by  means  of  his  eating  of 
that  Tree. 

This  would  make  Adam  distinctly  and 
continually  sensible  that  his  Life  was  not 
in  himself,  but  that  it  came  from  God  ; 
that  it  was  a  Gift  communicated  to  him 
through  a  particular  channel ;  that  he  was 
thus  entirely  dependent  on  God,  and  that 
continually. 

Tli is  was  a  Sacrament  to  Adam. 

There  was  an  outward  visible  means  to 
be  used  by  him;  and  then  there  was  an 
inward  and  invisible  Gift  communicated 
to  him  from  God. 

There  was  no  natural  virtue  or  power 
in  the  outward  visible  means  towards  the 
inward  gift ;  yet  by  the  Divine  Institution 
the  inward  Gift  was  communicated 
through  that  outward  means. 

God  was  able,  doubtless,  to  have  com- 
municated Life  to  Adam  from  time  to 
time,  by  other  means,  or  without  any  such 
means  at  all ;  but  does  it  belong  to  us  to 
call  in  question  the  Divine  Wisdom  in 
this  particular  appointment? 

Let  us  take  another  Ensample  or  Type 
out  of  the  Old  Testament. 

Naaman  the  Syrian  leper  was  bidden  to 
go  and  wash  in  the  River  Jordan  for  the 
•cleansing  of  his  leprosy. 

There  was  no  virtue  or  power  in  the 
little  stream  of  Israel,  any  more  than  in 
the  great  rivers  of  Syria,  for  the  cleansing 
of  a  leper.  But  the  appointment  of  God 
made  it  necessary  for  Naaman  to  wash  in 
the  Jordan. 

He  received  his  cleansing  indeed  from 
the  power  of  God  ;  yet  that  cleansing  was 
communicated  to  him  in  the  waters  of  the 
Jordan. 

He  despised  at  first  the  Mean*;  that 
were  appointed  for  him  to  use ;  he  dis- 
dained the  waters  of  the  little  stream  of 
Israel.  But  until  he  humbled  himself  to 
the  appointment  of  God,  he  received  no 
healing.  God  was  not  in  the  proud  rivers 
•of  Syria,  but  in  the  lowly  waves  of  Jordan. 

This  was  a  Sacrament  to  Naaman. 

A  certain  outward  means  was  to  be  used 
by  him,  having  no  virtue  at  all  of  its  own 
to  effect  the  cleansing ;  and,  then,  in  the 
use  of  that  outward  means,  he  received 
from  God  the  blessing  he  sought  for. 

The  same  things  might  be  said  of  many 
other  Divine  Institutions  and  Appoint- 
ments in  former  Dispensations,  which 
were  all  so  ordered  as  to  prepare  the  way 
for  the  greater  Mysteries  of  the  Kingdom 
of  God  Incarnate,  and  for  the  most  per- 
fect and  wonderful  of  all  Sacraments. 

So  that  we  may  now  the  more  easily 
understand  the  nature  of  a  Sacrament. 

A  Christian  Sacrament  is  a  Divine  In- 
stitution, ordained  by  God  Himself  when 
manifested  in  the  flesh,  for  the  purpose 
of  conveying  to  us  some  Grace  or 
Heavenly  Gift. 

It  consists  of  some  outward  and  visible 
Substance,  which  we  are  commanded  to 
use;  and  also  of  some  inward  and  spiritual 


Gift,  then  communicated  from  God  to  all 
who  are  duly  prepared  to  receive  it. 

There  is  no  natural  or  necessary  con- 
nection at  all  between  these  two  parts  of 
a  Sacrament.  The  inward  Gift  is  joined 
to  the  use  of  the  outward  Substance  only 
by  virtue  of  the  Divine  Institution.  The 
outward  substance  lias  not  the  least  power 
or  virtue  of  its  own  to  give  us  the  inward 
grace;  but  the  Spiritual  Gift  is  conveyed 
to  us  from  God  only  by  the  power  of  the 
Holy  Ghost. 

As  when  the  Lord  God  Himself  ap- 
peared in  this  world,  He  came  among  us 
in  the  outward  Form  of  lowliness  and 
poverty ;  even  so  it  is  in  a  Sacrament. 
The  Holy  Sacraments  are  like  Him  who 
instituted  them.  There  is  an  invisible 
Heavenly  Virtue  concealed  beneath  an 
outward  Form  ofacommon  and  lowly  ap- 
pearance. To  the  eye  of  sense  there  is 
nothing  but  some  natural  Substance  ;  but 
to  Faith  there  is  some  Divine  Gift  of 
Grace. 

The  Nature  of  the  particular  Gifts  con- 
veyed to  us  in  either  Sacrament  is  plainly 
revealed  to  us  by  the  Word  of  God,  so 
far  as  it  is  necessary  for  us  to  know  it. 
But  the  Nature  of  these  Gifts  is  not  the 
subject  of  this  tract. 

It  must  however  be  here  stated  that  the 
infinite  Gifts  conveyed  to  us  in  the  two 
Sacraments  are  of  the  most  essential  con- 
sequence to  our  Eternal  Life;  the  beginning 
of  that  life  being  communicated  to  us  in 
the  first  Sacrament  (S.  John  iii.  5), 
through  membership  with  our  Divine 
Head  then  granted  to  us ;  and  that  in  the 
second  Sacrament  there  is  conveyed  to  us, 
the  spiritual  Food  and  Sustenance  of  our 
Eternal  Life,  through  the  participation 
therein  granted  us  of  the  most  precious 
Body  and  Blood  of  our  Lord  God  Incar- 
nate. (Compare  1  Cor.  x.  16,  and  S.  John 
vi.  55.) 

And  the  peculiar  manner  in  which  God 
is  pleased  to  communicate  to  us  these  in- 
finitely great  Gifts  is  thus  ordained  to 
make  us  continually  sensible  of  several 
very  great  truths,  such   as  the  following : 

As  neither  Innocence  nor  Holiness  was 
Life  to  Adam  in  Paradise ;  even  so  our 
Eepentance  is  not  Life, — nor  our  Holi- 
ness, however  great  and  perfect  they  may 
be  ;  nor  do  they  give  us  Life. 

Our  Eternal  Life  is  a  distinct  and 
separate  gift  coming  to  us  from  God,  and 
in  the  way  that  He  appoints. 

Our  Life  is  not  our  own :  it  is  a  Gift  of 
of  God  ;  conveyed  to  us  not  once  for  all, 
but  continually  to  be  sustained  and  sup- 
ported through  means  of  the  Sacrament. 

Our  entire  dependence  upon  God  for 
the  continual  support  of  our  eternal  Life 
is  deeply  impressed  upon  us,  by  our  hav- 
ing to  receive  its  Sustenance  from  time  to 
time,  in  the  second  Sacrament. 

If  Adam  in  Paradise  would  never  have 
thought  of  presuming  on  the  Power  of 
God  to  keep  him  in  immortal  Life  with- 
out the  Fruit  of  the  Tree  of  Life,  who  of 


7» 


..tli  have  the  presumption  to  depend 
upon  the  Power  of  God  to  give  and  pre- 
nerve  our  Eternal  life,  without  the  use  of 
those  Sacramental  Means  which  He  has 
ordained  in  His  Church  '.' 

Where  God  has  appointed  Means,  are 
we  to  look  for  Miracles? 

Yet  how  many  Christians  there  are, 
who  if  only  they  have  some  good  feelings 
think  they  are  sale;  never  considering 
that  neither  Repentance  nor  Faith  nor 
Holiness  are  Life,  nor  do  they  give  Life; 
for  Life  is  something  distinct  from  those 
Graces;  It  is  a  separate  Gift  from  God, 
conveyed  to  us  in  the  ways  that  He  has 
been  pleased  to  appoint. 

How  many  there  are  who  pass  through 
their  whole  life  in  ignorance  of  the  value 
of  the  Holy  Sacraments  of  Christ.  They 
look  upon  them  as  mere  Ceremonies ; 
which  at  best  must  be  observed  because 
tluv  are  Divinely  commanded. 

As  it  was  in  the  days  of  our  Lord's  life 
in  this  world,  so  it  is  still.  He  was  among 
the  people,  they  even  touched  Him,  but 
they  discerned  Him  not.  He  was  in  the 
world,  and  the  world  knew  Him  not.  Even 
so  it  is  still.  He  is  amongst  us  in  His 
Sacraments,  but  as  for  most,  they  know 
it  not.  Many  indeed,  it  is  to  be  feared, 
even  receive  the  Sacraments,  without  dis- 
cerning the  Lord's  Presence  in  them. 
(1  Cor.  xi;29.) 

But  what  danger  there  must  be  in  this 
contented  ignorance ;  in  this  habitual 
disesteem  and  neglect  of  the  great  Sacra- 
ments of  the  Gospel  Dispensation,  the 
wonderful  instruments  of  the  Holy  Ghost. 

Could  an  Israelite,  do  you  think,  under 
the  former  Dispensation,  have  worshipped 
God  acceptably,  if  he  neglected  the  ap- 
pointed Sacrifices?  How  then  can  a 
Christian  now  worship  God  acceptably 
who  neglects  the  Sacraments  which  have 
been  instituted  by  the  same  God? 

Are  not  the  Sacraments  of  the  Gospel 
Dispensation  of  far  greater  Grace  and 
Glory  than  the  Sacrifices  of  the  Jewish 
Hispensation? 

Or  what  would  you  think  of  a  man  who 
should  neglect  to  use  the  Holy  Bible? 
Would  you  not  say  he  was  living  in 
danger?  But  the  Sacraments  are  just  as 
much  the  gift  of  God  as  the  Bible.  They 
are  just  as  essential  to  our  Salvation  as 
the  Bible.  Why  should  it  be  thought  less 
dangerous  to  neglect  the  Sacrament  than 
the  Word  of  Christ?  Why  should  we  not 
neglect  one  as  well  as  the  other?  Will 
ignorance  save  us  from  danger,  if  that 
ignorance  is  careless  and  wilful? 

Oh,  what  little  real  reverence  must  they 
have  for  the  Lord  God  Incarnate,  who 
■oppose  that  He  has  ordained  mere  out- 
ward ceremonies  in  His  Kingdom,  of  no 
power  or  virtue  towards  our  Salvation, 
without  which  we  may  be  saved  just  as 
well  as  with  them  ! 

How  are  they  just  like  Naaman,  de- 
spising the  lowliness  of  the  outward 
Means,  turning  away  from  the  appoint- 
ment of  God  1 


At  the  same  time,  however,  dear 
Reader,  do  not  ever  suppose,  for  on* 
moment,  that  a  bare  participation  of  the 
Holy  Sacraments  is  all  that  is  insisted 
upon. 

Repentance  towards  God  end  Faith 
towards  our  Lord  Jesus  Christ  are  most 
essentially  necessary  to  (it  and  prepare 
you  to  receive  rightly  the  spiritual  Gifte 
conveyed  through  the  Sacraments. 

I  f  you  have  none  of  these,  no  Repentance . 
no  Faith,  in  vain  you  come  to  the  Sacra- 
ments. 

Oh,  be  most  in  earnest,  seek  most 
prayerfully  and  continually,  that  thest 
Heavenly  Graces  may  grow  and  increase 
in  your  heart,  through  the  Sanetification 
of  the  Holv  Ghost. — Rev.  J.  R.  West. 


The  Daily  Eucharist 

"  My  Presence  shall  go  with  you  and  I  wit! 
give  you  rest." 

"  If  Thy  Presence  go  not  with  us,  carry  n>. 
not  from  hence." — Exodus  xxxiii,  14,  15. 

"  Yea,  My  Presence  shall  go  with  you  ; 

Could  I  leave  you  orphans  here, 
Leave  you  lonely  in  the  desert 

Filled  with  anxious  doubt  and  fear? 
Hard  the  road  ye  have  to  travel, 

Fierce  the  battle  ye  must  fight  ; 
If  in  hour  of  need  forsaken 

Could  ye  face  the  Devil's  might  ? 

"  Ye  are  Mine — My  hands  are  raised 

Morn  by  morn,  in  pra5-er  for  you, 
As  the  Priest  to  God  the  Father 

Makes  the  offering  ever  new. 
There  uplifted  ye  behold  Me, 

There  my  Ueath  and  Passion  see. 
From  My  Cross,  with  power  unchanging. 

Drawing  all  men  unto  Me." 

Master,  they  will  not  draw  nigh  Thee  ! 

'Tis  but  "  two  or  three  "  who  knee". 
Morn  by  morn  before  the  Altar, 

And  Thy  Gracious  Presence  feel. 
'Tis  but  "  two  or  three  "  who,  answering 

To  the  Eucharistic  call, 
Seek  for  Thee  where  Thou  art  hidden, 

Find  in  Thee  their  all  in  all. 

"  Twas  but  '  two  or  three '  who  followed 

In  My  steps  to  Calvary  ; 
Faithful  until  death,  abiding 

With  Me  in  My  Agony, 
Ask  not  what  shall  be  to  others, 

Be  content  to  follow  en , 
Watchers  thro'  (or  sharers  in)  Mv  Crucifixion 

With  My  Mother  and  St.  John' 

"  Other  sheep  I  have  who  wander, 

Heedless,  in  the  wilderness, 
These  My  pleading  Love  would  gather, 

These  My  outstretched  Hands  would  blew. 
As  My  Cross  in  boundless  merit, 

Unto  all  salvation  1  cars, 
So  each  Eucharist  she  offers 

All  My  Church,  though  absent,  shares.' 

For  the  godless  and  the  sinful, 

Lamb  of  God  !  we  lift  our  cry  ; 
Save,  for  whom  Thou  willed  to  suffer, 

Save,  for  whom  Thou  willed  to  die  ! 
Raise  the  fallen,  support  the  weary, 

Heal  the  sick  and  cheer  the  lone, 
Lamb  of  God  !  Thy  word  fulfilling, 

Draw  them  to  Thy  Altar  Throne  ! 

There  whate'er  their  griefs  and  trials 

Faithful  souls  securely  hide, 
Safe  within  Thy  sheltering  Presence, 

Gathered  to  Thy  pierced  side 
There  they  learn  indeed  to  know  Thee, 

There  Thy  Gracious  Promise  test— 
"  Come  ye  weary,  heavy  laden. 

Come,  and  I  will  give  you  rest." 

— C.  F.  Herrutmati. 


72 


ECieHA-RISTie  MEDITATIO/NS 

The  Soul's  Approach  to  the  Great  King. 

/.       THE    HOLY  EUCHARIST,    IN   THE  INNC-     tempted  "in  all  points  like  as  we  are,  yet  without 

CENCE  OF  CHILDHOOD.  sin  " 

Temptation  is  an  assault  from  one   or  other  of 
"  She  shall  be  brought  unto  the  King."— Vs.  xlv,  14.       our  three  g^^  enemleSi  the  world,  the  flesh,  or 

The  first  time  the  soul  is  brought  unto  the  Great  the  devil  ;  and  in  the  time  of  assault  we  want    all 

King  is  in  the  waters  of  holy  Baptism  ;  there  it  is  the  help  we  can  get  to  free  ourselves  from  it. 

enrolled  as  a  member  and  soldier  of  His  kingdom,  "  The  King  is  near  of  kin  to  us."     Ah,  yes,    He 

the  holy  Catholic  Church.  is  indeed  ;    He  has  stooped  and  become  Incarnate, 

And  the  Church,  like  a  good  mother,  would  have  very  man  ;  so  that  none  so   well   as   He    "knows 

her  children  grow  up  loyal  and  loving  subjects  of  what  is  in  man."     He  knows  the   fiery  strength 

the  Great  King,  so  she  continually  brings  them  '  and  power  of  temptation,  for  He  has  been  through 

into  His  presence-chamber  of  the  Eucharist,   that  it  Himself,  yet  without  sin  ;  therefore,  "  Come  unto 

they  may  early  learn  to  worship  Him  on  His  Altar-  Me,"  He  says. 

throne,  early  learn  the  lifelong  lesson,  whichshall  O  tempted  soul,  do  not  refuse  to  come  to   Him 

be  the  safeguard  of  their  youth   and  the  comfort  because  the  temptation  is  so  strong.      Jesus  thy 

of  their  declining  years,  namely  that  all  joys   are  j  King  is  stronger!      Be   the  temptation  ever    so 

hallowed,  all  sorrows  shared,  every  estate  of  life  powerful  or  so  alluring,  be  it  week-day  or  Sunday, 


helped,  by  union  with  Jesus  our  Lord  in  the  Eu- 
charist. She  teaches  the  young  soldier  that  morn- 
ing and  night,  in  sickness  or  in  health,  in  work 
or  in  play,  in  sadness  or  in  joy,  in  success  or  in 
failure,  Jesus  is  to  be  the  one  center  of  his  being, 
the  aim  and  hope  of  his  life.  And  she  does  not 
only  tell  him  this,  but  she  shows  him  where  He  is 
to  be  found.  She  brings  to  him  the  Holy  Euchar- 
ist, and  teaches  him  of  Christ's  covenanted  Pres- 
ence under  the  humble  forms  of  bread  and  wine  ; 
our  Holy  Mother  Church  tells  him  of  the  marvel- 
lous work  of  the  Blessed  Spirit  aiding  the  minis- 
try of  Christ's  Priest  by  which  the  wondrous 
change  is  wrought.  She  points  out  to  him  that 
no  prayers  of  his  can  ever  be  so  dear  to  the  Al- 
mighty Father  as  those  prayers  which  ascend 
along  with  the  presentation  of  the  Body  and  Blood 
of  His  dearly  beloved  Son  ;  she  therefore  teaches 
the  young  Christian  to  unite  his  petitions  and  his 
worship  with  the  Intention  of  the  Eucharist. 

She  tells  him  to  look  forward  with  great  longing 
to  the  time  when  he  may  himself  draw  near  and 
receive  his  Saviour  in  the  Blessed  Sacrament  of 
the  Altar ;  bidding  him  ever  remember  that 
through  life  he  need  never  be  at  a  loss,  for  Hit  re 
will  be  his  strength  in  weakness,  his  power  in 
temptation,  his  consolation  in  sorrow,  his  sancti- 
fication  in  joy,  his  comfort  in  sickness,  his  hope 
in  death. 

Very  Bread,  Good  Shepherd,  tend  us  ; 
Jesu,  of  Thy  love  befriend  us  ; 
Thou  refresh  us,  Thou  defend  us  ; 
Thine  eternal  goodness  send  us 

In  the  land  of  life  to  see  ; 
Thou  Who  all  things  canst  and  knowest, 
Who  on  earth  such  food  bestowest, 
Grant  us  with  Thy  saints  though  lowest, 
Where  the  heavenly  feast  Thou  showest, 
Fellow-heirs  and  guests  to  be. 

2.     THE  HOL  Y  EUCHARIST,  IN  TEMPT  A  TION. 

"  The  King  isnear  of  kin  to  us." — 2  Sam.  xix,  42. 

How  many  and  many  a  soul  there  is  who  thinks 
that  the  season  of  temptation  is  one  in  which  he 
may  not  draw  near  to  the  Great  King  on  His  sac- 
ramental Throne  !  But  surely  this  is  a  great  mis- 
take, and  the  mistake  arises  because  we  confound 
together  temptation  and  the  yielding  to  tempta- 
tion. The  yielding  to  temptation  is  sinful,  but  it 
is  no  sin  to  be  tempted.     Our  Lord  Himself  was 


come  to  the  Holy  Eucharist,  and  there  kneeling 
at  His  Altar  in  deepest  humility,  entreat  of  Him 
that  which  He  will  never  refuse  thee — grace  and 
strength  to  refuse  evil  and  to  choose  the  good. 
In  the  virtue  of  that  Communion  His  strength 
will  pass  out  to  thee  and  thou  wilt  go  forth  and 
conquer. 

3.       THE   HOLY    EUCHARIST,    HALLOWING 
DAILY  WORK, 

"'There  they  dwelt  with  Hie  King  for  His  work." 
— 1  Chron.  iv,  23. 

How  many  people  think  {hat  their  daily  life  of 
honest,  hard-working  labour  and  their  religion 
are  two  separate  things  ! — things  which  may  run 
side  by  side,  like  Sunday  and  Monday,  but  never 
mingle  together  ;  and  no  doubt  in  past  times  of 
neglect,  the  Church,  closed  all  the  week,  has 
strengthened,  if  not  given  birth,  to  this  idea. 
Men  often  think  their  daily  life  of  toil  is  a  great 
hindrance  to  their  religious  life  and  their  Church 
work  ;  and  become  inclined  to  discontent,  and  to 
fancy  that  they  could  have  placed  themselves  out 
to  greater  spiritual  advantage  than  the  all-wise 
Providence  of  God  has  done. 

Ah,  how  endless  are  the  lessons  we  have  to 
learn  from  the  Incarnate  Life  of  Jesus  !  Eighteen 
years  in  the  carpenter's  shop  as  a  working  man 
at  Nazareth  ;  three  years  spent  in  His  public  min- 
istry. Note  the  proportion  one  to  the  other. 
Surely  the  error  is  our  own,  aud  we  must  learn  to 
blend  the  life  of  religion  and  the  life  of  labour 
together.  "  There  they  dwelt  with  the  King  for  His 
work."  And  the  work,  what  was  it?  Quite  or- 
dinary labour  among  plants,  and  hedges,  and 
pottery  (1  Chron.  iv.  23),  yet  even  for  that  common 
work  they  must  dwell  "  with  the  King." 

And  the  Christian  soul  who  truly  meditates  on 
the  mysteries  of  the  carpenter's  shop  at  Nazareth, 
grasps  this  fact  of  dwelling  with  the  King,  and 
his  whole  life  is  raised  aud  elevated  by  it.  To 
him  it  is  no  inconsistent  thing  to  come  in  his 
working-clothes  to  some  Church  where  the  daily 
Sacrifice  is  offered,  and  there,  in  the  sacramental 
Fresence  of  his  Lord,  dedicate  himself  and  his 
day's  labour  to  the  Great  King.  No,  he  knows  it 
is  no  inconsistent  thing,  even  though  all  through 
the  long  hours  of  the  day  his  ears  be  assailed  by 
impious,  blasphemous,  and  impure  language  ;  he, 
in  the  union  of  the  holy  Eucharist,   is  "dwelling 


73 


with  the  King'"  and  he  looks   out  as  from   the 
shadow  of  a  Great  Rock. 

What  /((inconsistent  is  to  leave  the  dwelling  of 
the  King,  and  to  join  in  the  sin  of  the  whole  world 
around.  "'There  they  dwelt  with  the  King  for 
His  work." 

4.      THE  HOL  Y  EUCHARIST,  IN  PERPLEXITY. 

"  Let  unj  Lord  the  King  now  speak." — 2  Sam.  xiv.  18. 


principle  that  is  the  source  of  all  that  tender  sym- 
pathy, and  will  return  from  his  Communion 
strengthened  as  well  as  comforted. 

And  so  in  times  of  sorrow,  when  death  has 
visited  the  house,  and  hearts  arc  wrung  with 
grief,  the  Christian  mourner  does  not  for  "  cus- 
tom's" sake  spend  the  Sunday  in  the  house  ;  he 
knows  too  well  for  that  (for  has  he  not  often  ex- 
perienced it)?    the  power,  help,  guidance,  and 

,  consolation  to  be  found  in  coming  into  the  King's 

The  soul,  seeing      the  King  is  near  of  kin   to  !  , ,      f .  s 

,,    .       ,.  ,        ...      ..  .._      ...        ;  Tresence  and  uniting  himself  with   Him   111   the 

s,     should  never  try  to  settle  those  difficulties, 


questions,  doubts,  which  come  to  all  in  the  course 
of  life,  apart  from  the  King.  He  should  come  to 
the  King  in  the  covenanted  Presence  of  the  Eucha- 
rist, and  there  lay  the  trouble  or  the  difficulty  be- 
fore Him,  and  ask  His  ever-ready  help.  He  need 
never  fear  that  his  difficulties  are  too  small  to  en- 
gage the  attention  of  the  King,  for  "who  is  like 
unto  the  Lord  our  God,  that  hath  Hisdwellingso 
high,  and  yet  humbleth  Himself  to  behold  the 
things  that  are  in  heaven  and  earth  !" 

He  need  never  fear  to  pour  out  his  troubles  in 
his  own  simple  language,  as  a  child  would  speak 
to  its  father  ;  whether  it  is  that  he  is  in  doubt  as 
to  which  of  two  courses  he  should  pursue  ;  whether 
he  should  take  a  certain  situation  or  not ;  what 
advice  it  would  be  best  to  give  under  certain  cir- 
cumstances ;  guidance  as  to  choice  in  marriage 
(and  how  seldom  is  this  sought  for  !)  ;  light  as  to 
his  vocation  in  life  ;  God's  Will  in  such  and  such 
a  matter.  Having  done  this  in  all  faith  and  trust, 
the  soul  should  wait  for  the  response,  wait  for  the 
still,  small  Voice  speaking  within.  "  Let  my  Lord 
the  King  now  speak  ;"  and  be  assured  that  if  we 
ask  in  faith  and  wait  with  patience,  the  answer 
ail.'  come  in  some  little  unexpected  event,  in  some 
sign  it  may  be,  in  some  advice  given,  some  un- 
usual circumstance  arising  in  daily  life.  The 
prayer  may  sometimes  seem  to  be  unanswered, 
but  may  it  not  be  that  we  lack  the  listening  ear, 
and  do  not  wait  for  the  King  to  speak  ? 

It  is  not  that  we  pray  less,  but  that  we  should 
listen  more  ;  perhaps  he  has  "many  things"  to 
say  to  us,  if  we  would  but  listen  to  His  Voice. 

5.      THE  HOLY  EUCHARIST,  IN  SORROW. 

"  The  King  also  Himself  passed  over  the  brook  Kidron 
and  wept  as  He  weni  up." — 2  Sam.  xv,  23,  30. 

Perhaps  it  is  in  times  of  sorrow  that  the  soul 
most  naturally  turns  to  Jesus  Christ ;  to  come  to 
Him  iu  other  and  more  joyous  seasons  requires 
some  spiritual  training:  but  in  sadness  there  is 
the  same  natural  impulse  to  draw  near  to  the 
Man  of  Sorrows  as  there  was  in  old  time  in  the 
hearts  of  the  two  sisters  of  Bethany  when  they 
sent  to  Him,  saying,  "  Lord,  he  whom  Thou  lov- 
est  is  sick."  It  is  the  craving  of  the  human  heart 
for  sympathy,  and  the  felt  conviction  that  none 
can  sympathize  like  those  who  have  borne  trouble, 
that  has  brought  all  the  world  in  their  various 
and  multitudinous  sorrows  to  the  Feet  of  Jesus 
Christ. 

Yes,  our  "  King  also  Himself  passed  over  the 
brook  Kidron,"  the  brook  of  sadness,  and,  more- 
over, "  He  wept  as  He  went  up  " — "Jesus  wept." 
Blessed  life  of  human  sorrow,  in  which  His  Sacred 
Heart  becomes  so  truly  the  Consoler  of  ours  ! 

But  healing  and  helpful  as  it  is  to  meditate  on 
that  Incarnate  Life  of  human  sympathy,  the  child 
of  the  Catholic  Church  can  rise  beyond  that;  he 
would  do  more  than  merely  gaze  on  the  beauty 
of  that  Life,  he  will  seek  sacramental  union  with 
Jesus  in  the  Eucharist ;  and  thus  feeding  on  the 
heavenly  mysteries,  he  will  obtain  the  power  and 

74 


Eucharist ;  and  therefore  in  his  sorrow  with  much 
thankfulness  he  draws  near  to  the  Altar  of  the 
Lord. 

Draw  nigh  and  take  the  Body  of  the  Lord, 
And  drink  the  holy  Blood  for  you  outpoured, 
He,  ransomer  from  death,  and  Light  from  shade 
Now  gives  His  holy  grace  His  saints  to  aid. 

6.     THE  HOLY  EUCHARIST,  IN  JOY. 

"  With  joy  and  gladness  shall  they enter  into  the 

King's  palace."— Ps.  xlv,  16. 

"  With  joy  and  gladness  ! "  Yes  Christian  soul, 
remember  that ;  thy  joys  and  pleasures  should  be 
taken  to  the  King's  palace,  there  to  receive  His 
sanction  and  His  blessing.  The  King  loves  to  re- 
joice with  those  who  do  rejoice  ;  it  is  He  Himself 
Who  has  made  our  nature  capable  of  joy,  that 
nature  which  was  originally  made  iu  His  own 
image  and  likeness  ;  and  as  the  Christian  soul  is 
to  set  before  himself  the  holiness,  the  purity,  the 
love  of  God,  so  it  is  to  set  before  himself  the  joy  of 
God.  The  rapture  of  man's  truest,  fullest  joy  can 
never  be  satisfied  in  this  world,  because  that  can- 
not be  wholly  reached  until  he  attain  to  the  full 
likeness  of  the  Divine  image  in  which  he  was 
originally  made.  Man  was  made  for  God,  and 
cannot  be  satisfied  except  in  God:  "When  I 
awake  up  after  Thy  likeness,  I  shall  be  satisfied 
with  it." 

But  iu  this  pilgrimage  of  life  God  gives  fore- 
tastes of  future  joy  ;  all  the  varied  beauty  of  na- 
ture, tree,  river,  flower,  and  bird,  are  gifts  of 
pleasure  from  the  Hand  of  the  Almighty  Father 
to  train  the  soul  in  His  own  Divine  attribute  of 
joy.  "  The  fruits  of  the  Spirit  are  love,  joy,"  etc. 
Does  the  Holy  Spirit  here  teach  us  that  the  joy  of 
God  has  its  source  in  the  love  of  God  ?  the  love  of 
the  three  blessed  Persons  of  the  Trinity  the  One 
for  the  Other  ? 

And  so  it  is  in  man's  nature,  formed  after  His 
own  likeness  ;  joy  ever  has  its  source  in  love,  and 
love  for  one  another  has  its  great  counterpart  in 
the  love  of  the  Blessed  Trinity. 

Oh  surely,  then,  our  happiness,  our  love,  our 
joy  are  very  dear  to  our  King  !  And  how  He 
loves  that  soul  who  comes  in  trusting  confidence 
and  lays  them  all  at  His  Feet  in  the  Holy  Eucha- 
rist, knowing  that  he  receives  them  back  from 
Jesus  hallowed,  quickened,  dedicated  ! 

How  natural,  then,  and  right  it  is  to  seek  Hi* 
Presence  in  a  celebration  of  the  Holy  Eucharist 
before  starting  on  a  day's  pleasure  or  excursion, 
on  a  birthday  or  any  festival,  or  as  a  thanksgiv- 
ing for  any  prosperity  that  has  come  to  us,  or 
for  any  special  success  in  anything  that  we  have 
undertaken,  giving  God  the  Glory  therein  !  And 
in  courtship,  in  the  pure  love  which  youth  and 
maiden  bear  one  to  another,  they  should  hallow 
that  affection  by  making  Jesus  their  Companion 
by  their  continual  approach  together  to  the  Altar 
of  the  Lord,  by  their  continual  partaking  together 
of  that  holy  Food,  with  joy  and  gladness  entering 
into  the  King's  palace.     Why  is  it  that  so  often 


during  the  time  of  courtship  and  marriage  the 
soul  becomes  careless,  neglectful,  falls  into  sin, 
sin  which  leaves  a  lifelong  stain  behind  it  ? 

It  is  because  they  have  failed  to  grasp  the  fact 
that  the  Almighty  Father  loves  to  see  His  children 
happy  ;  they  do  not  understand  the  sympathy  of 
Jesus  Christ,  and  so  they  have  their  pleasures 
apart  from  Him ;  they  let  their  merriment  be 
with  things  that  are  sinful,  and  then  there  is  but 
a  short  step  iuto  sin  itself,  and  thus  they  go  far- 
ther and  farther  from  their  true  happiness,  until 
at  last  they  end  in  misery  and  wretchedness.  So 
grievous  are  the  consequences  of  not  seeking 
Jesus  in  their  joy,  and  making  Him  a  sharer  in 
their  gladness  ! 

The  child  of  the  Catholic  Church  knows  so  well 
the  loving  interest  that  the  King  takes  in  him, 
that  his  pleasure  and  his  love  are  not  complete 
unless  they  have  the  seal  of  the  King's  benedic- 
tion. His  fullest  earthly  happiness  is  not  perfect 
unless,  as  with  the  two  going  to  Emmaus,  that 
glorious  Third  draw  nigh  as  the  Companion  of 
the  way:  "Jesus  Himself  drew  near  and  went 
with  them." 

7.     THE  HOLY  EUCHARIST, 

IN  DESPONDENCY. 

"  So  shall  the  King  greatly  desire  thy  beauty." — 
PS.  xlv,  ii.  (B.  V.) 

There  is  another  form  of  trial  which  sometimes 
attacks  the  Christian  soul,  and  that  is  spiritual 
depression.  Spiritual  depression  comes  from  a 
want  of  the  great  virtue  of  hope,  and  some  charac- 
ters suffer  from  it  more  than  others.  It  makes 
the  soul  feel  "  out  of  heart "  with  itself  and  all 
it  tries  to  do  and  be  ;  makes  it  think  that  all  is  of 
no  use,  that  it  does  not  get  on — in  fact  gets  worse 
instead  of  better,  and  that  it  is  hardly  any  good  to 
try  any  more,  etc.  This  is  the  first  stage,  and  the 
soul  should  bravely  try  to  realize  that  it  is  simply 
a  trial  that  he  is  passing  through,  and  endeavor  to 
fight  against  it  as  he  would  any  other  trial.  This 
is  not  easy  to  do,  because  the  soul  often  finds  it 
so  difficult  to  realize  that  it  is  trial  and  not  sin, 
and  the  difficulty  and  uncertainty  seem  to  increase 
the  despondency.  Still  it  is  a  very  urgent  duty  to 
regard  this  first  stage  as  a  mere  passing  trial  and 
to  fight  against  it,  for  otherwise  Satan  will  not 
lose  his  opportunity.  Satan  will  do  his  utmost  to 
make  the  despondent  soul  neglectful,  persuading 
that  because  such  and  such  a  duty  seems  of  no  use 
to  leave  it  off;  thus  the  temptation  fits  in  with  the 
trial,  and  the  soul  too  often  is  beguiled  by  Satan 
and  becomes  neglectfnl.  This  is  the  second  stage, 
into  which  if  the  soul  falls  there  is  plain  cause  for 
spiritual  depression — he  is  neglecting  the  things 
which  belong  unto  his  peace. 

How  necessary,  then  is  it  to  strive  to  overcome 
spiritual  depression  while  it  is  merely  a  trial,  and 
before  it  has  led  to  what  may  so  soon  become  sin  ! 
How  many  people  oppressed  with  this  trial  reck- 
lessly cast  away  their  chief  weapon,  by  keeping 
away  from  holy  Communion  because  they  do  not 
"  feel  good  enough  to  go  "  !  The  soul  does  not  go 
to  the  holy  Eucharist  because  it  is  "  good  enough 
to  go  "  !  but  it  goes  to  gain  spiritual  strength  to 
fight  against  and  to  overcome  sin. 

It  will  be  a  help  to  the  soul  suffering  under 
spiritual  depression  to  turn  the  mind  entirely 
away  from  itself,  the  usefulness  of  its  own  efforts, 
its  own  want  of  love  and  desire,  etc.,  and  to  fix  its 
thoughts  on  the  King ;  not,  "  How  miserable  and 
unworthy  is  my  love  for  the  King  !"  but  "  How 
great  is  the  King's  love  for  me,  and  how  much  He 


desires  my  love  ! "  To  dwell  in  thought  on  the 
great,  enduring,  individualizing  love  of  the  King, 
and  that  He  condescends  to  feel  a  real  want  of  the 
soul's  love  in  return,  "so  shall  the  King  greatly 
desire  thy  Bbauty ;"  the  beauty  of  the  soul  is  to 
answer  the  purpose  for  which  it  was  made,  L  e.,to 
love  God. 

Christ  ever  loves  the  soul,  even  though  some 
cloud  seem  to  hide  out  the  vision  of  Himself ;  it  is 
for  the  childlike  soul  to  recognize  this,  and  with 
the  eye  of  faith  to  cling  close  to  Him,  even  though 
the  cloud  seem  so  black  that  it  appears  to  be  a 
wall  of  separation.  Faith,  then!  How  near  to 
the  dark  cloud  is  the  bright  beauty  of  the  rainbow. 

8.      THE  HOLY  EUCHARIST,  NEGLECTED. 

"  The  King  weepeth  and  mourneih  for  Absa'om." — 
2  Sam.  xix,  i. 

Such  is  the  goodness  of  the  King,  that  the  only 
thing  which  causes  Him  sorrow  is  the  indifference 
of  the  soul  to  its  own  well-being.  If  there  is  joy 
in  heaven  over  one  sinner  that  repenteth,  what 
grief  there  must  be  over  the  neglectful  soul ! 
What  is  neglect  ?  L,ove  that  has  cooled.  It  is  the 
first  step  in  the  downward  path,  and  therefore 
very  much  to  be  guarded  against.  Negligence 
begins  very  gradually  ;  for  instance,  the  soul 
would  not  at  once  leave  off  its  Communions  but 
would  be  neglectful  in  the  due  preparation  for 
Communion,  leaving  off  by  degrees  self-examina- 
tion and  confession,  thus  coming  carelessly  to  the 
holy  Eucharist. 

In  such' a  case  the  soul  would  be  helped  by  not 
dwelling  too  much  on  its  own  feelings,  but  by 
thinking  how  its  actions  affect  the  joy  or  sorrow 
of  the  Great  King,  remembering  how  nothing  is 
too  small  to  receive  His  attention.  The  King 
does  not  always  show  that  He  attends,  but 
nothing  escapes  His  notice.  Consider  the  negli- 
gence of  Simon,  recorded  in  St.  Luke  vii — no 
anointing  of  the  head,  no  kiss,  no  water  for  the 
feet,  ordinary  civilities  in  that  Eastern  land  ;  but 
Jesus,  though  acutely  sensitive  to  the  neglect,  did 
not  speak  of  it.  It  was  not  until  a  poor  woman 
came  in,  and  washing  His  feet  with  her  tears, 
aroused  the  disdain  of  Simon,  that  Christ  con- 
trasted the  conduct  of  the  two  ;  and  by  speaking 
of  each  detail  of  neglect  and  attention,  showed 
how,  though  silent,  He  had  noticed  every  particu- 
lar I  So  now  does  He  silently  notice  the  heart  of 
each  communicant. 

Sometimes  neglect  comes  from  worldliness, 
sometimes  from  unbelief.  Simon's  was  probably 
from  the  latter.  He  thought  most  likely  that  our 
I*ord  was  nobody  in  particular,  and  that  therefore 
these  attentions  were  not  necessary.  But  Mary's 
devoted  actions  came  from  her  belief  in  His 
Divine  Personality,  His  Real  Presence  ;  and  there- 
fore love,  reverence,  preparation,  followed  as  a 
matter  of  course. 

I*et  the  soul  examine  into  the  cause  of  its 
neglect,  and  hasten  back  to  its  first  fervour  of 
love  with  all  diligence. 

The  Christian  soul  must  also  ever  remember 
that  no  amount  of  zeal  and  energy  for  the  cause  of 
Christ  can  make  up  for  the  personal  love  of 
Christ ;  the  two  must  go  together.  Perhaps  in 
this  age  of  Church  work  and  activity  (for  which 
God  be  praised)  there  is  a  need  that  the  soul 
should  sometimes  remind  itself  of  this,  for  Satan 
is  so  desirous  to  spoil  work  for  God  by  making 
people  neglect  the  very  principle  on  which  work 
must  rest. 

For  example,  it  is  an  unreality  to  be  very  eager 


75 


aiul  zealous  in  forwarding  the  work  of  Church 
Societies,  but  at  the  same  time  to  neglect  the 
Eucharist  in  the  early  mornings.  The  Eucharist 
is  the  strength  <>f  the  work.  The  Eucharist  is  to 
form  the  man,  the  man  is  to  form  th"e  society. 
To  neglect  the  Presence  of  Christ  in  the  Eucharist 
is  to  neglect  the  animating  spirit  of  the  whole 
work,  without  which  it  will  become  a  mere 
worldly  movement, 

"  But  ye,  beloved,  building  up  yourselves  on 
your  most  holy  faith,  praying  in  the  Holy  Ghost, 
keep  yourselves  in  the  lOVi  dfQod." 

9.  THE  HOLY  EUCHARIST,  IN  PENITENCE. 

"  Return  to  thy  place,  and  abide  with  the  King;  for 
i  a  stranger,  and  <i/*<>  an  exUt ." — 2Sa.vi.xv,  19. 

Let  us  suppose  that  the  soul  has  neglected  Christ, 
and  that  (as  is  ever  the  case)  sin  has  followed  up- 
on neglect.  Neglect  is  like  the  entering  in  of  the 
thin  end  of  the  wedge  ;  sin  follows  easily  when 
neglect  has  prepared  the  way.  The  sin  has  been 
committed,  and  it  has  stained  the  soul,  but  not 
parted  it  from  God  ;  for  that  soul  has  been  so 
long  in  the  atmosphere  of  holy  love,  that  the  very 
yielding  to  evil  startles  and  surprises  it,  so  that 
almost  upon  the  commission  of  the  sin  comes 
repentance,  the  lowly  self-reproaching  conscience, 
the  deep  humble  sorrow  for  sin.  How  happy  is  it 
for  the  soul  when  true  penitence  follows  quickly 
upon  sin  ! 

Still  we  must  never  think  that  sorrow  can  make 
vp  for  sin  ;  nothing  that  we  can  do  can  ever  make 
up  for  sin.  It  is  true  that  God  has  a  great  regard 
for  contrition  or  sorrow  for  sin,  but  then  that  is 
because  of  His  own  great  love  and  goodness,  not 
because  our  sorrow  can  make  up  in  any  way  the 
injury  sin  has  done  to  God. 

We  must  remember  both  the  justice  and  mercy 
of  God;  His  justice  as  well  as  His  mercy,  His 
mercy  as  well  as  His  justice.  Some  there  are  who 
on  their  repentance,  confident  in  the  mercy  of 
God,  rush  at  once  to  their  Communions  ;  some 
there  are  who  let  months  pass  before  they  dare 
present  themselves  at  God's  Altar.  The  soul 
which  has  a  knowledge  of  the  exceeding  sinful- 
ness of  sin  will  rightly  fear  to  press  too  boldly 
into  the  King's  Presence  after  sin  committed  ;  but 
yet  knows,  on  the  other  hand,  that  if  he  let  too 
long  a  time  pass  without  his  communion,  Satan 
will  be  at  hand  to  take  advantage  and  tempt  him 
again  in  his  weakness.  How  difficult  the  soul 
often  finds  it  to  discern  between  undue  presump- 
tion and  undue  despondency  ! — when  it  would 
be  best  to  stay  away  from  his  Communion  for  a 
time,  when  it  would  be  best  to  come. 

1  low  well  it  would  he  for  that  soul,  and  how- 
much  future  sin  and  misery  it  might  prevent,  if 
instead  of  waiting  and  hesitating,  at  once  in  hum- 
ble confession  he  would  seek  the  Church's  absolu- 
tion, and  receive  to  his  comforf  and  assistance 
"ghostly  counsel  and  advice"  from  those  who 
have  received  the  power  of  the  Holy  Ghost  for 
that  special  office  ! 

"  Return  to  thy  place,  and  abide  with  the  King  ;" 
yes,  and  never  leave  Him  more. 

10.  THE  HOLY  EUCHARIST,  IN  SICKNESS. 

"  The  King  cmnelh  unto  thee."— Zech.  ix,  9. 
Yes.  Now  laid  on  a  bed  ofsickuess,  "  thy  King 
cometh  unto  thee."  Hitherto  in  health  and 
strength  it  has  been  the  privilege  of  the  true 
Churchman  to  go  out  day  by  day  and  seek  the 
Eucharistic  Presence  of  the  King,   in   all  seasons 


of  joy  and  sorrow,  of  work   and   leisure,   in   trial 
and  perplexity. 

But  now  sickness  has  laid  him  low,  and  he  can 
no  more  wend  his  willing  footsteps  with  gladness 
to  the  House  of  the  Lord  ;  still  that  near  approach 
of  the  great  King,  loved  and  cherished  in  health, 
will  not  be  wanting  to  him  now.  The  Church 
has  provided  the  Office  for  the  Communion  of 
the  Sick,  and  it  is  the  duty  and  privilege  of  His 
priests  to  minister  the  Blessed  Sacrament  to  the 
sick  and  dying. 

How  happy  is  that  soul  who  has  long  and  earn- 
estly prepared  for  his  last  illness,  to  whom  the 
last  summons  comes  as  an  expected  friend,  whose 
prayers  have  gone  up  day  by  day,  it  may  be  for 
years  past,  that  a  holy  and  peaceful  death  might 
be  granted  to  him  !  Whether  his  sickness  be 
short,  or  whether  it  be  long  and  tedious,  what  a 
much-prized  blessing  will  be  his  constant  Com- 
munion !  He  will  not  be,  as  so  many,  alas  !  who 
seek  Jesus  for  the  first  time  on  their  death-beds  ; 
and  who  scarcely  knowing  what  they  are  doing, 
make  their  first  Communion  with  minds  impaired 
and  weakened  by  sin,  and  suffering. 

Oh  no  !  the  Eucharist  is  far  different  to  him.  It 
is  as  the  familiar  embrace  of  a  dearly  loved  friend, 
the  deeply  valued  guiding  star  of  a  lifetime,  the 
tried  and  proved  counsellor  of  many  years.  What 
peace  will  that  soul  experience  at  the  last,  who 
will  all  through  the  burden  and  heat  of  the  day 
make  Jesus  his  "  Guide  even  unto  death  "  ! 

11.     THE  HOLY  EUCHARIST,  IN  DEATH. 

"  The  King  said, Come  thou  over  with  Me,  and  I 

will  feed  thee  with  Me  in  Jerusalem." — 2  Sam.  xix,  33. 

The  last  Communion  !  the  sacred  Viaticum  ! 
What  is  its  message  to  the  dying  Christian  ?  Spir- 
itual strength,  comfort,  hope,  all  that  he  most 
needs  in  his  last  extremity.  Now,  indeed,  does 
he  receive  the  answer  to  all  the  prayers  that  he 
has  prayed,  perhaps  years  before,  for  grace  that 
he  might  die  a  holy  death  ;  for  in  the  Ear  of  God, 
with  Whom  there  is  no  such  thing  as  time,  those 
prayers  are  as  fresh  as  if  they  had  been  prayed  to- 
day. The  soul  now  unable  to  pray  through  bodily 
exhaustion,  and  perhaps  in  mortal  agony,  has  the 
spiritual  power  and  the  final  perseverance,  which 
are  given  to  him  by  the  grace  of  God  in  answer  to 
his  former  prayers,  which  are  even  now  ascending 
to  the  throne  of  grace. 

What  is  the  Eucharistic  message  ?  "  Come  thou 
over  with  Me,"  the  King  says  ;  yes  the  final  pas- 
sage over  the  waters  of  the  Jordan  has  yet  to  be 
made,  the  bank  is  steep  and  difficult,  the  water  is 
dark  and  cold,  and  the  way  is  unknown  ;  but  the 
King  says  to  his  faithful  servant,  "Come  thou 
over  with  Mc! ' ' 

"  I  will  feed  thee  with  Me,"  the  fulfilling  of 
many  Eucharists,  the  realization  of  His  unveiled 
Presence,  the  Beatific  Vision  is  at  length  attained  ! 
"  I  will  feed  thee  with  Me  in  Jerusalem."  Jerusa- 
lem the  golden  !  Jerusalem  the  vision  of  peace  ! 
Here,  indeed,  in  that  heavenly  banquet  is  the  ful- 
ness of  joy  for  evermore. 

Then,  then  unveiled  wilt  Thou  appear 
To  those  who  walking  with  Thee  here 

These  wilds  have  trod  ; 
In  faith  that  with  the  Cherubim, 
The  Saints,  and  hosts  of  Seraphim 
May  join  the  eternal  hymn 

To  Thee,  O  God  ! 


76 


The  Daily  Life  of  the  Christian  Child. 

Come  hither,  little  Christian, 

And  hearken  unto  me  I 
T'll  teach  thee  what  the  dally  life 

Of  a  Christian  Child  should  be. 
When  u  Christian  Child  awaketh, 

He  should  think  of  God  in  heaven; 
And  softly  say,  "  I  thank  Thee,  Lord, 

For  the  sleep  which  Thou  hast  given.  " 

He  must  say.  when  he  arlseth, 

•'  From  evil  and  from  harm, 
Defend  Thy  little  child,  ()  Lord. 

With  Thine  everlasting  arm." 

The  water  that  lie  uselh 

Must  remind  him  of  the  day 
When  baptismal  waters  cleansed  him, 

And  washed  his  sins  away, — 

And,  low  in  tone  and  earnest. 

He  ni ust  Bay,  "  This  day  renew, 
O  loving  Lord,  the  saving  grace 

Of  my  baptismal  dew. '' 
Then,  (hissing  very  quietly. 

The  Christian  Child  should  say, 
*'  With  Thy  spotless  robe  of  righteousness, 

Lord,  clothe  my  soul,  I  pray." 

He  reverently  kneeleth. 

To  pray  beside  his  bed ; 
With  closed  eyes  and  humble  voice 

His  holy  prayers  are  said. 
And  as  he  thus  approacheth 

The  God  of  heaven  above. 
He  looketh  down  and  smileth  on 

His  little  child  in  love. 

He  goeth  from  his  chamber. 

To  his  work,  or  to  his  play. 
But  the  prayers  that  he  hath  prayed,  he 

Must  keep  in  mind  all  day. 
He  hath  ask'd  to  be  obedient. 

And  so  he  must  fulfil 
His  parents'  bidding  cheerfully, 

With  a  glad  mmd  and  will. 

In  all  his  daily  duties 

He  diligent  must  be; 
And  say,  "  Whate'er  1  do,  0  Lord, 

1  do  it  unto  Thee. " 
When  the  little  Christian  playeth. 

He  must  use  no  angry  word ; 
For  his  little  fellow  Christians 

Are  members  of  the  Lord. 

If  a  playmate  take  his  playthings, 

He  must  not  rudely  try 
To  snatch  them  back ;  but  mildly  ask. 

Or  meekly  pass  them  by. 
He  hath  asked  to  be  made  holy, — 

So  he  must  strive  all  day 
To  "  yield  his  will  to  others'  will. 

His  way  to  others'  way. 

No  greedy  thoughts  dishonor 

The  Christian  Child  at  meals ; 
He  eateth  what  God  hath  given  him. 

And  ever  thankful  feels. 
Whenever  the  Cross  he  seeth 

On  chancel,  church,  or  tower. 
In  human  form,  in  beast  or  bird, 

In  insect,  tree,  or  flower. 

To  his  Crucified  Redeemer 

He  must  turn  in  thought  and  say, 
"  May  the  Cross  upon  my  forehead  shine 

With  living  light  alway ! " 
When  no  human  eye  can  see  him, 

He  knoweth  God  is  nigh, — 
And  that  darkness  cannot  cover  him 

From  His  All-seeing  eye. 

When  in  a  fault  he  falleth. 

He  must  not  hide  the  stain, — 
Repentance  and  confession 

Must  yield  their  healing  pain  ; 
He  must  kneel  then  in  his  chamber, 

Confess  what  he  hath  done, 
And  ask  to  be  forgiven 

For  the  sake  of  God's  dear  Son. 

Again,  when  evening  cometh. 
The  Christian  Child  will  pray, 


And  praise  The  Lord  for  blessings  given 

To  him  throughout  the  day. 
Then  his  soul  to  God  committing. 

He  quietly  may  sleep: 

God  and  His  holy  Angel  hosts 
Will  watch  around  him  keep. 

God  bleSB  thee,  little  Christian! 

Hi-  holy,  humble,  mild. 
Obedient,  truthful,  diligent, 

A  truly  Christian  Child. 
God  bless  thee,  little  Christian: 

And  bid  thou  God  bless  me! 
I've  taught  thee  what  the  daily  life 

Of  a  Christian  Child  should  be. 

The  Bee  at  the  Altar. 

A  dusky  bee,  with  its  gossamer  wings 

Fluttered  soft  in  the  Summer  air. 
Came,  through  the  chapel  window  low. 
To  the  shrine  where  the  priest  in  his  robes  of 
snow. 

Was  breathing  the  Consecration  prayer. 

Humming  its  dulcet  hymn  of  praise, 
Balancing  bright  on  its  gauzy  wings. 

Tin-  bee  hung  over  the  Altar-Stone, 

Over  tin-  miniature  marble  throne 
Which  bore  the  weight  of  the  King  of  kinss. 

Close  to  the  sacrificial  hand 

Of  the  fair  young  priest,  the  creature  drew. 
As  though  in  tlie  Host  and  the  sacred  Wine, 
It  scented  the  sweetness  of  buds  divine. 

Heavenly  Honey,  Celestial  Dew! 

Then  on  mine  ear  a  whisper  fell 

Breathed  by  the  Spirit:    "O,  sweet,  sweet 
Flower, 
Well  may  the  bee  fly  close  to  Thee, 
Lured  by  the  scent  of  Thy  purity, 

Drawn  by  Thy  beauty's  wondrous  power. 

"  Flower  of  flowers !  Thine  odors  rare 
Ravish  the  soul  with  a  rapture  new. 

Lo!  ere  the  lights  of  the  Altar  wane. 
Ere  the  Host  and  the  Chalice  are  lifted  again. 
Draw  near,  like  the  bee.  0  sons  of  men ! 

For  His  Heart  and  Its  Honey  are  all   for 
you ! " 

Not  Knowing. 

1  know  not  what  shall  befall  me, 
God  hangs  a  mist  o'er  my  eyes, 

And  each  step  in  my  onward  path. 
He  makes  new  scenes  to  rise. 

And  every  joy  He  sends  me 
Comes  as  a  sweet  surprise. 

I  see  not  a  step  before  me 

As  I  tread  on  another  year, 
But  the  past  is  still  in  God's  Keeping 

The  future  His  mercy  shall  clear. 
And  what  looks  dark  in  the  distance. 

May  brighten  as  I  draw  near. 

For  perhaps  the  dreaded  future 
Has  less  bitter  than  I  think — 

The  Lord  may  sweeten  the  water 
Before  I  stop  to  drink ; 

Or  if  Marah  must  be  Marah, 
He  will  stand  beside  the  brink. 

It  may  be  He  has,  waiting 

For  the  coming  of  my  feet. 
Some  gift  of  such  rare*"alue. 

Some  joy  so  strangely  swe<  t. 
That,  my  lips  shall  only  tremble 

With  the  thanks  they  cannot  speak. 

So  I  go  on  not  knowing — 

I  would  not  if  I  might. 
Rather  walking  with  God  in  the  dark 

Than  going  alone  in  the  light  : 
Rather  walking  with  Him  by  faith 

Than  walking  alone  by  sight. 

My  heart  shrinks  back  from  trials 
Which  the  future  may  disclose, 

Yet  I  never  had  a  sorrow 
But  what  the  dear  Lord  chose  ; 

So  1  send  the  coming  tears  back. 
With  the  whispered  word—"  He  knows." 


77 


Questions  to  Ask  Myself. 


Almighty  God,  Whose  mercies  are  infinite,  we  implore  Thy  pardon,  and  entreat 
Thee  humbly  to  shed  the  grace  of  Thy  blessing  upon  the  Penitential  Exercises  which 
we,  with  all  the  Faithful,  practice  at  this  Holy  Season  ;  and  whilst  we  chasten  and 
mortify  our  bodies,  do  Thou  shed  upon  our  souls  the  joy  of  a  good  conscience,  and  of  a 
sincere  and  holy  devotion,  so  that  subduing  all  earthly  desires  and  all  irregular  appe- 
tites which  attack  the  purity  of  our  hearts  and  the  innocence  of  our  souls,  we  may  the 
more  easily  apply  ourselves  to  things  Heavenly  ;  and  this  we  beg,  through  the  merits, 
of  Jesus  Christ,  Thy  Son,  our  Lord.     Amen. 


Sins  Against  the  Ten  Commandments. 

I.  Choosing  self-interest  rather  than  God's 
Jams  when  we  cannot  follow  both.  Acting  on 
false  motives;  for  instance,  professing  religion 
because  we  want  to  gain  the  good  opinion  of 
others,  and  not  because  we  love  God.  Wishing 
to  be  rid  of  religion  and  thinking  it  troublesome. 
Sinning,  thinking  it  easy  to  repent  afterwards. 
Forgetting  that  every  benefit  must  come  from 
God. 

Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

II.  Sins  against  the  worship  of  God  ;  such  as 
neglect  of  prayer.  Not  joining  in  public  worship 
outwardly  in  our  actions,  (such  as  kneeling,  join- 
ing in  the  words,  &c.,)  or  inwardly  in  our  hearts 
and  minds.  Neglecting  to  read  God's  Holy 
Word.  Wilfully  neglecting  to  use  the  means  of 
grace  which  the  Church  affords.  Neglecting  to 
say  grace,  before  and  after  meals.  Attending 
places  of  worship  which  we  know  to  belong  not 
to  the  true  Church.  Not  praying  for  others. 
Coming  to  Church  to  see  people,  instead  of  to 
worship. 

Lord,  have  mercy,  etc. 

III.  Using  Holy  names  or  words  disrespect- 
fully. Using  bad  language.  Swearing,  cursing, 
calling  bad  names.  Behaving  badly ;  whisper- 
ing, laughing,  or  eating  in  Church.  Joking  on 
religious  subjects.  Despising  religion  in  others. 
Arguing  or  talking  about  religion  in  an  unbecom- 
ing spirit.  Saying  prayers  carelessly.  Coming 
to  Confirmation  or  Holy  Communion  in  a  mere 
formal  manner;  making  good  resolutions  and 
not  trying  to  keep  them. 

Lord,  have  mercy,  etc. 

IV.  Not  keeping  Sunday  holy  ;  staying  away 
from  Church  on  that  day ;  using  it  for  common 
work  or  common  amusements.  Neglecting  the 
Holy  days  and  Fast  days  of  the  Church,  if  we 
have  been  taught  to  keep  them.  Idling  about 
the  Church  doors  to  the  annoyance  ofothers. 
Causing  others  to  work  unnecessarily  on  Sunday  ; 
spending  money  on  Sunday  without  necessary 
cause.  Neglecting  work  ;  wasting  time  ;  not 
making  good  use  of  the  talents  God  has  given  us. 
Neglecting  opportunities  of  doing  good  toothers. 

Lord,  have  mercy,  etc. 

V.  Disobedience  to  parents,  masters,  mis- 
tresses, or  any  placed  over  us,  unless  their  com- 
mands are  contrary  to  God's  laws.  Obeying 
them  sullenly  instead  of  cheerfully.  Mocking, 
speaking  disrespectfully  of  them,  murmuring  at 
them,  threatening  them,  being  impudent  or  rude 
to  them  ;  neglecting  their  advice,  encouraging 
others  to  do  the  like.  Ridiculing  old  age  or  in- 
firmity. Playing  truant  from  school ;  being  idle 
at  school  or  work  :  not  doing  lessons  fairly,  but 
copying  from  books  or  others.  Setting  a  bad  ex- 
ample to  those  younger  than  ourselves.  Despis- 
ing the  laws  of  the  land  or  the  laws  of  the 
Church. 

Lord,  have  mercy,  etc. 

VI.  Hating  others ;  refusing  to  make  friends 
with  them;  quarrelling  ;  being  passionate  ;  speak- 


ing ill-naturedly  to  them  ;  being  glad  to  hear  evil 
about  them;  being  jealous  of  them  ;  getting  them 
punished  undeservedly,  despising  them  ;  being 
proud  and  thinking  much  of  ourselves  ;  acting 
unkindly ;  bearing  thoughts  of  malice.  Being 
cruel  to  animals.  Murdering  the  souls  of  others 
by  leading  them  into  sin. 
Lord,  have  mercy,  etc. 

VII.  Before  you  examine  yourself  on  this  Com- 
mandment, say  this  prayer :  "Purify,  O  Lord,, 
and  cleanse  my  heart  by  the  inspiration  of  Thy 
Holy  Spirit."  Do  not  divell  long  on  these  sins,  as 
it  may  do  more  harm  than  good,  yet  do  not  shrink 

from  facing  them.  Listening  to,  or  joining  in, 
indecent  conversation  ;  indulging  in  unclean 
thoughts  ;  reading  what  is  impure  in  books  or 
newspapers,  or  even  in  the  Bible,  with  impure 
intention;  looking  at  immodest  pictures;  sing- 
ing indecent  songs ;  writing  indecent  things,  or 
drawing  indecent  pictures;  going  with  bad  com- 
panions; being  immodest  in  manners  ;  trying  to- 
attract  notice,  especially  from  the  opposite  sex  ; 
being  guilty  of  unclean  acts,  alone  or  with  others ; 
encouraging  others  in  such  sins.  Being  vain  of 
personal  appearance ;  being  over-fond  of  dress. 
Greediness,  drunkenness,  daintiness,  nasty  tricks 
of  all  kinds,  sloth,  lying  too  late  in  bed,  idle  and 
foolish  talking. 
Lord,  have  mercy,  etc.        , 

VIII.  Taking  money  or  anything  else  (even 
trifles)  that  is  not  our  own.  Not  restoring  what 
we  have  stolen,  if  it  is  in  our  power.  Not  return- 
ing what  we  have  borrowed.  Giving  away  what 
we  have  no  right  to  give.  Not  trying  to  find  the 
owner  of  lost  property  that  we  have  found. 
Cheating  shop-keepers  or  others  by  taking  advan- 
tage of  oversights;  cheating  railways  by  giving 
half  price  when  we  should  pay  whole  ;  not  pay- 
ing debts,  running  into  debt  when  there  is  small 
chance  of  paying ;  obtaining  money  or  credit 
under  false  pretences ;  injuring  the  property  of 
others  ;  extravagantly  spending  money  ;  gamb- 
ling; cheating  our  master  or  mistress  by  idling 
during  the  time  for  which  we  are  paid  to  work. 
Not  giving  alms.  Being  stingy.  Cheatinj  in 
games. 

Lord,  have  mercy,  etc, 

IX.  Telling  falsehoods;  making  false  excuses; 
pretending  illness ;  not  acknowledging  faults 
when  rightly  accused  of  them  ;  inventing  stories 
for  our  own  honour  ;  laying  our  own  faults  upon 
others;  breaking  promises ;  doing  what  is  mean 
or  underhand  (such  as  reading  other  persons'  let- 
ters ;  listening  to  what  is  not  intended  for  us  to 
hear) ;  deceiving  others  by  our  actions  if  not  by 
our  words ;  trying  to  make  our  companions 
think  us  guilty  of  sins  that  we  have  never  com- 
mitted •  boasting  and  exaggeration,  speaking 
evil  of  others,  taking  pleasure  in  publishing 
their  faults. 

Lord,  have  mercy,  etc. 

X.  Being  discontented  with  our  lot,  wanting 
what  we  cannot  obtain  without  sin.  Grumbling 
at  clothes  or  food. 

Lord,  have  mercy  upon  us,  and  write  all  thest 
Thy  Laws  in  our  hearts,  we  beseech  Thee. 


78 


A  Devotion  for  Every  Friday, 

On  which  Day,  the  Lord  of  Glory  on  the  Cross,  for  us  laid  down  His  Life. 

»  •  i 

O  Lord  Jesus  Christ,  Maker,  Redeemer,  Lover,  and  Benefactor  of  mankind, 
Who  graciously  nearest  those  who  earnestly  call  upon  Thee,  have  mercy  upon  me. 
Cleanse  me,  I  beseech  Thee,  by  Thy  most  Holy  Incarnation  and  Passion,  from  all  sin. 
Cast  down  in  me  all  haughtiness  of  pride  :  destroy  all  arrogance  :  break  in  pieces  and 
utterly  crush  all  hardness  of  heart  and  stubbornness.  Subdue  all  bitterness  of  spirit 
which  is  contrary  to  sincere  love.  Calm  the  troubled  risings  of  impatience.  Repress 
and  quell  the  wild  impulse  and  madness  of  anger ;  extinguish  the  wrong  desire  of  vain 
glory.  Root  out  and  destroy  the  evil  motions  of  wicked  lusts.  Take  from  me  what- 
ever in  me  displeases  Thee,  and  give  me  what  is  pleasing  to  Thee.  Teach,  enlighten, 
direct,  assist,  protect,  and  keep  me,  every  hour  and  moment  of  my  life,  that  I  may  do 
those  things  which  are  pleasing  to  Thee,  and  rest  secure  in  Thee  forever.     Amen. 


The  Way  of  the  Cross. 

I.  Jesus,  after  leaving  the  house  of  Caiaphas, 
■where  He  had  been  blasphemed,  and  the  palace 
of  Herod,  where  He  had  been  mocked,  is  dragged 
before  Pilate ;  His  back  is  torn  with  scourges ; 
His  head  is  crowned  with  thorns  ;  and  He  Who 
on  the  last  day  will  j  udge  the  living  and  the  dead, 
is  condemned  to  a  shameful  death. 

Prayer.  O  Innocent  Jesus,  Who  with  wonder- 
ful submission,  wast  for  our  sakes,  condemned  to 
die :  grant  that  we  may  bear  in  mind  that  our 
sins  were  the  false-witnesses  ;  our  blasphemies, 
backbitings,  and  evil-speakings  were  the  cause  of 
Thy  accepting  with  gladness  the  sentence  of  the 
impious  judge.  Oh,  may  this  thought  touch  our 
hearts,  and  make  us  hate  those  sins  which  caused 
Thy  death.    Amen. 

II.  A  heavy  Cross  is  laid  upon  the  bruised 
shoulders  of  Jesus.  He  receives  it  with  meek- 
ness, nay  with  a  secret  joy,  for  it  is  the  instru- 
ment with  which  He  will  redeem  the  world. 

Prayer.  O  Blessed  Jesus,  grant  us  by  virtue  of 
Thy  Cross  and  bitter  Passion,  cheerfully  to  sub- 
mit to  and  willingly  to  embrace  all  the  trials  and 
■difficulties  of  this  our  earthly  pilgrimage  :  and 
may  we  be  always  ready  to  take  up  our  cross 
daily  and  follow  Thee.    Amen. 

"III.  Jesus  bowed  down  under  the  weight  of 
the  Cross,  slowly  sets  forth  on  the  way  to  Calvary, 
amidst  the  rnockings  and  insults  of  the  crowd. 
His  Agony  in  the  Garden  has  exhausted  His 
Body — He  is  sore  with  blows  and  wounds — His 
strength  fails  Him— He  falls  to  the  ground  under 
the  weight  of  the  Cross. 

Prayer.  O  Jesus,  who  for  our  sins  didst  bear 
the  heavy  burden  of  the  Cross  and  didst  fall  un- 
der its  weight,  may  the  thought  of  Thy  sufferings 
make  us  watchful  against  temptation  ;  and  do 
Thou  stretch  out  Thy  Sacred  Hand  to  Jhelp  us 
lest  we  fall  into  any  grievous  sin.    Amen. 

IV.  The  strength  of  Jesus  fails  Him,  and  he  is 
unable  to  proceed ;  the  executioners  seize  and 
compel  Simon  of  Cyrene  to  bear  His  Cross. 

Prayer.  O  Jesus !  I  thank  Thee  that  Thou  hast 
permitted  me  to  suffer  with  Thee  ;  may  it  be  my 
privilege  to  bear  my  cross,  may  I  glory  in  noth- 
ing else ;  by  it  may  the  world  be  crucified  unto 
me,  and  I  unto  the  world  ;  may  I  never  shrink 
from  suffering,  but  rather  rejoice,  if  I  be  counted 
■worthy  to  suffer  for  Thy  Name's  sake.    Amen. 

V.  Some  holy  women  in  the  crowd  were  so 
touched  with  sympathy  at  the  sight  of  the  suffer- 
ings of  Jesus,  that  they  openly  bewailed  and  la- 
mented Him.  Jesus,  knowing  the  things  that 
were  to  come  to  pass  upon  Jerusalem,  because  of 
their  rejection  of  Him,  turned  to  them  and  said, 
"  Daughters  of  Jerusalem,  weep  not  for  Me,  but 
weep  fry  ''ourselves  and  f->r  your  children." 

.  Prayer.  C  Lord  Jesus,  we  mourn  and  will 
mourn,  both  to-  Thee  and  for  ourselves  ;  for  Thy 
sufferings,  and  to:  our  sins  which  caused  them. 
Oh,  teach  us  so  to  mourn,  that  we  may  be  com- 


forted, and  escape  those  dreadful  judgments  pre- 
pared for  all  those  who  reject  or  neglect  Thee. 

Amen. 

VI.  Jesus,  having  arrived  at  last  at  the  place 
of  sacrifice,  His  murderers  prepared  to  crucify 
Him.  His  garments  are  torn  from  His  bleeding 
Body ;  and  He,  the  Holy  of  Holies,  stands  ex- 
posed to  the  vulgar  gaze  of  the  rude  and  scoffing 
multitude. 

Prayer.  O  Lord  Jesus  !  Thou  didst  suffer  shame 
for  our  most  shameful  deeds.  Take  from  us,  we 
beseech  Thee,  all  false  shame,  conceit,  and  pride; 
and  make  us  so  to  humble  ourselves  in  this  life, 
that  we  may  escape  everlasting  shame  in  the  life 
to  come.    Amen. 

VII.  The  Cross  is  laid  upon  the  ground,  and 
Jesus  is  stretched  upon  His  bed  of  death.  At 
one  and  the  same  time,  He  offers  His  bruised 
Limbs  to  His  Heavenly  Father,  in  behalf  of  sin- 
ful man,  and  to  His  fierce  executioners  to  be 
nailed  by  them  to  the  Tree  of  Shame.  The  blows 
are  struck — the  blood  gushes  forth. 

Prayer.  O  Jesus !  Crucified  for  me  1  subdue  mjr 
heart  with  Thy  holy  fear  and  love  ;  and  since  my 
sins  were  the  cruel  nails  that  pierced  Thee,  grant 
that  in  sorrow  for  my  past  life,  I  may  pierce  and 
nail  to  Thy  Cross  all  that  offends  Thee.    Amen. 

VIII.  Jesus  has  hung  from  the  third  until  the 
ninth  hour  upon  the  Cross  ;  the  weight  of  His 
Body  is  borne  by  His  pierced  Hands.  His  Blood 
has  run  in  streams  down  His  Body,  and  bedewed 
the  ground ;  in  the  midst  of  excruciating  suffer- 
ings, He  has  pardoned  His  murderers,  promised 
the  bliss  of  Paradise  to  the  penitent  thief,  and 
committed  His  Blessed  Mother  and  Beloved  Dis- 
ciple to  each  other's  care.  All  is  now  consum- 
mated ;  and  meekly  bowing  down  His  Head,  He 
gives  up  the  Ghost. 

Prayer.  O  Jesus  I  we  devoutly  embrace  that 
honored  Cross,  where  Thou  didst  love  us  even 
unto  death.  In  Thy  Death  is  all  our  hope. 
Henceforth  let  us  live  only  unto  Thee,  so  that 
whether  we  live  or  die  we  may  be  Thine.   Amen. 

IX.  Joseph  of  Arimathaa  goes  to  Pilate,  and 
begs  the  Body  of  Jesus :  Pilate  commands  the 
Body  to  be  delivered  to  him.  It  is  anointed  and 
wrapped  in  linen  clothes  by  Joseph  and  Nicode- 
mus,  and  prepared  for  burial. 

Prayer.  O  Lord  Jesus,  grant  that  we  may 
never  refuse  to  bear  that  Cross  which  Thou  hast 
laid  upon  us  :  Who  willed  not  to  be  taken  down 
from  the  Cross,  until  Thou  hadst  accomplished 
the  work  which  Thou  earnest  to  do.    Amen. 

X.  The  Body  of  Jesus  is  laid  by  His  disciples 
in  the  tomb,  The  tomb  is  closed,  and  there  the 
lifeless  Body  remains  until  the  hoi'r  of  Its  Glori- 
ous Resurrection. 

Prayer.  O  Jesus,  most  compassionate  Lord, 
we  adore  Thee  dead  and  enclosed  in  the  Holy 
Sepulchre.  We  desire  to  enclose  Thee  within 
our  hearts,  that,  united  to  Thee,  we  may  rise  to 
newness  of  life,  and  by  the  gift  of  Final  Perse- 
verance, die  in  Thy  grace.    Amen. 


79 


What  Are  Your  Plans 

for  Next  Sunday? 

i.  I  ask  this  blunt  question,  to  remind  you  forcibly  that  the  consid- 
eration of  your  attitude  towards  the  Holy  Eucharist  cannot  be  avoided  or 
postponed.  The  very  flight  of  time  compels  you  each  Sunday  to  take 
sides — as  to  whether  you  recognize  or  ignore  this  Divine  Institution. 
On  each  Lord's  Day,  you  either  accept  It,  reject  It,  or  neglect  It. 

2.  Nothing  can  be  clearer  than  that  our  Lord  instituted  It  as  our 
Chiefest  Act  of  Worship  and  our  Chiefest  Means  of  Grace.  All  other 
Services  are  simply  human  safeguards  and  attendants  to  this  One  Divine 
Service. 

3.  The  New  Testament  tells  us  clearly  to  hallow 
the  Lord's  Day  by  the  Lord's  Supper.  This  is  the 
"Main  Business"  of  Sunday.  This  is  what  Sun- 
day is  for.  It  is  our  Bounden  Duty  and  Obligation 
to  receive  LOR,  AT  LEAST,  ATTEND]  Holy  Com- 
munion every  Sunday. 

4.  Receive  Holy  Communion  at  regular  intervals,  after  due  prepara- 
tion. You  would  not  neglect  the  systematic  feeding  of  a  pet  bird  or  a 
darling  child  :  why  neglect  to  feed  your  own  soul  which  God  has  placed  in 
your  charge  to  train  for  time  and  eternity? 

Between  your  Communions,  attend  the  Communion  Service  fre- 
quently :  on  all  Days  of  Obligation  of  course,  and  oftener  when  possible. 
The  Days  of  Obligation  are,  All  the  Sundays  in  the  Year,  and  the  follow- 
ing: Christmas,  Circumcision,  Epiphany,  Annunciation,  Ascension,  All 
Saints'. 

5.  "  The  Holy  Eucharist  differs  from  all  the  Sacraments  in  this — that 
while  they  only  convey  grace  to  the  soul,  It  is  the  Presence  of  the  Incar- 
nate God  upon  earth."  It  is  a  serious  matter  to  neglect  any  opportunity, 
however  slight,  for  spiritual  improvement.  What  should  be  said,  think 
you,  of  the  Christian  who  ignores  the  Greatest  Opportunity,  the  "Presence 
of  the  Incarnate  God  upon  Earth?" 


ili 


80 


^^ 

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and  their  friends,  may  relieve  themselves  of  any  feeling  of  obligation  by  placing  an  offering 
of  ten  cents  per  copy,  in  the  box  at  the  Church  door,  marked  "  Rector's  Printing  Fund. ' ' 

Rector's  Scrap=Book. 

CHURCH  OF  THE  ASCENSION, 
Atlantic  City,  N.  J. 


DR.  MIDDLETON'S  LIFE,  .  .  Page  83 
IMPORTANT  CLIPPINGS,  ..."  89 
STIRRING  SUGGESTIONS,        .      .         "97 

HELPFUL  HINTS, "105 

WHY  I  AM  A  CHURCHMAN,        .  "113 

PRACTICAL  ANSWERS,  .  .  .  "121 
DR.  MIDDLETON'S  CAROLS,         .  "  129 


However  small  may  be  a  man's  creed,  let  him  make  the  most  of  it. 
Does  he  believe  at  all,  that  a  Moral  God  Who  is  Love  and  Justice,  rules  this 
world?  let  him  pray.  Does  he  believe  seriously  in  the  power  of  prayer?  let 
him  pray  much.  Does  he  set  much  store  upon  acts  of  charity  and  kindli- 
ness? let  him  lose  no  opportunity  of  doing  them.  Does  he  admit  that  there 
is  a  world  beyond  the  grave?  let  him  see  that  in  some  real  sense,  he  lives 
for  it. — Liddon. 

m  It  is  the  great  adventure,  the  great  romance  of  every  soul — this  finding 
of  God.  Though  many  travellers  have  crossed  the  ocean  before  us,  and 
bear  witness  of  the  glorious  continent  beyond,  each  soul  for  itself  has  to  re- 
peat the  work  of  a  Columbus,  and  discover  God  afresh. — Mason. 

It  is  not  enough  that  Christian  work  is  large — it  must  be  definite.  Not 
enough  that  it  is  well-meant — it  must  be  well-aimed.  Not  enough  that  it  is 
diligent — it  must  be  direct.  Ideas  are  not  strong,  merely  in  the  measure  of 
their  magnitude,  but  of  their  clearness.  People  talk  about  their  "  views  "  of 
religion  :    help   them  to  exchange  their  views  for  convictions. — Huntington* 

^^ 


8i 


ST.  PAUL'S,  GLEN  COVE,  LONG  ISLAND. 

'77s  the  House  of  Prayer — Go  in!     '77s  the  Christian's  Home  by  right! 
Find  some  nook,  confess  thy  sin,     And  go  forth  in  Jesus'  might. — Bp.  Coxe. 


ST.  PAUL'S,  GLEN  COVE,  LONG  ISLAND. 

And  as  each  meridian  line  gains  the  travelled  sun  that  day, 
Still  begin  those  Rites  Divine,  still  new  priests  begin  to  pray ; 
Still  are  blessed  the  Bread  and  Wine,  still  one  prayer  salutes  his  ray  ; 
Continent  and  ocean  round  rolls  the  tided  wave  of  sound. — Bp.  Coxe. 
82 


IN  LOVING  MEMORY  OF  THE 


Late  Rector  of  St.  Paul's  Church,  Glen  Cove, 

and  Archdeacon  of  Queens  County,  Diocese  of  Long  Island, 

who  entered  into  life,  July  7th,  A.  D.  1888. 

HE,  BEING  DEAD,  YET  SPEAKETH. 

This  little  Scrap-Book  is  designed  to  illustrate  some  of  the  Teachings  of  Dr.  Middle- 
ton,  as  well  as  to  bring  together  a  few  of  his  Hymns  and  Carols.  His  literary  remains  have 
not  been  edited,  and  are  not  accessible:  hence  this  humble  endeavor  by  one  who  was 
taught  by  him  in  "the  things  pertaining  to  the  Kingdom  of  God." 

The  single  and  unswerving  purpose  of  Dr.  Middleton's  ministry  was  to  bear  witness 
by  his  words,  his  work,  and  his  sufferings,  if  need  be,  to  the  "Faith  once  for  all  delivered 
to  the  Saints."  His  fine  abilities,  literary,  artistic,  intellectual,  and  executive,  were  entirely 
consecrated  to  the  service  of  "Christ  and  the  Church."  in  teaching,  illustrating,  and  applying 
the  Historic  Faith. 

He  was  a  pioneer  in  the  restoration  of  a  practical  belief  in  the  "Communion  of  Saints," 
in  the  "Free  and  Open  Church"  Movement,  in  the  "Vested  Choir"  Movement,  in  organ- 
ized Guild-Work,  and  in  certain  departments  of  Sunday  School  Work.  He  was  the  friend 
of  old  and  young,  rich  and  poor.  His  invincible  spirit  exemplified  his  motto,  "Fortis  in 
Arduis."  The  beautiful  Parish  Church  that  he  built  at  Glen  Cove,  L.  I.,  expresses  his 
ideal  as  far  as  possible,  and  remains  an  enduring  monument  to  his  faith  and  zeal. 
MAY  HE  REST  IN  PEACE  AND  HOPE,  AND  RISE  IN  GLORY. 


BISHOP  LITTLEJOHN'S  ADDRESS. 


John  Cavarly  Middlkton,  Doctor  of 
Divinity,  around  whose  mortal  remains  we 
are  gathered  for  the  last  rites  of  the  Church, 
was  born  in  New  London,  Conn.,  in  February, 
1833.  After  a  preparatory  couive  of  study 
in  the  Williston  Seminary,  Mass.,  he  en- 
tered Yale  College,  and  graduated  with  the 
respect  and  affection  of  the  Faculty  and  of 
his  fellow  students,  in  1S59.  He  completed 
his  Theological  studies  at  the  Berkeley  Di- 
vinity School,  Middletown,  Conn.,  and  was 


ordained  Deacon  in  the  Spring  of  1860,  and 
advanced  to  the  Priesthood  in  the  year  follow- 
ing. He  began  his  Ministry  as  the  Assistant 
of  the  Rector  of  the  Church  of  the  Holy  Trin- 
ity, Brooklyn,  (now  the  Bishop  of  Long  Is- 
land,) and  served  in  thisrelation  three  years, 
leaving  behind  him  strong  traces  of  his  char- 
acter and  influence  which  abide  unto  this  day. 
He  then  accepted  the  Rectorship  of  the  Par- 
ish in  Stonington,  Conn.  Having  ministered 
there  for  several  years  with  marked  accept- 


83 


ance,  he  removed  to  New  Britain,  Conn.  Here 
the  same  happy  results  crowned  his  work  as 
in  previous  fields  of  labor.  A  few  years  after- 
ward, at  the  urgent  solicitation  of  the  Bishop 
of  this  Diocese,  he  accepted  a  unanimous  and 
most  cordial  call  to  the  Kectorship  of  this 
Parish,  the  duties  of  which  he  has  discharged 
for  now  some  fourteen  years.  There  are  some 
here  to-day  who  will  remember  thecondition 
in  which  lie  found  it,  and  there  is  a  great  com- 
pany now  present  who  can  bear  witness  to  the 
condition  in  which  he  has  left  it.  It  is  be- 
lieved that  there  is  no  one  here,  at  all  familiar 
with  his  record,  who  will  not  testify  to  his  ex- 
traordinary devotion,  to  his  unsparing  and 
unwearied  labor,  and  to  the  remarkable  suc- 
cess of  his  noble,  energetic,  and  unselfish  pas- 
torate. He  remained  here  during  all  those 
fourteen  years,  because  it  was  his  mind  and 
will  to  do  so,  not  because  flattering  oppor- 
tunities of  promotion  to  more  conspicuous 
fields  were  wanting.  He  loved  the  quietness 
and  peace  assured  him  here,  and  he  always 
found  abundant  chances  for  the  exercise  of  his 
rare  spirit  of  self-consecration  to  the  Master's 
work  in  ministering  to  this  people  whom  he 
loved  as  few  shepherds  of  Christ  have  ever 
loved  the  flocks  committed  to  their  keeping. 
Grateful  for  every  kindness,  he  had  in  this 
Parish  frequent  occasion  for  gratitude.  Crav- 
ing as  the  most  precious  of  earthly  rewards, 
the  sympathy,  the  confidence,  and  the  affec- 
tion of  all  to  whom  he  preached  the  Word 
and  broke  the  Bread  of  Life,  it  was  his  joy 
and  a  great  part  of  his  strength,  that  these 
were  given  him  in  richest  measure. 

Courting  the  praise  of  no  man,  it  was  the 
consciousness  of  spiritual  growth  in  the  life  of 
souls  under  his  charge,  that,  beyond  all  else, 
filled  and  satisfied  his  Christlike  spirit,  and 
stimulated  him  to  undertake  more  and  more 
toil  in  their  behalf,  never  counting  his  own 
life  dear,  if,  by  spending  it,  he  could  bring 
new  souls  to  Christ  and  into  the  fold  of  His 
Church.  He  was  a  rare  character,  and  the 
quality  and  amount  of  his  pastoral  work  was 
not  less  so. 


What  a  loss  is  that  we  mourn  to-day, 
who  shall  tell  1  how  great  to  this  flock,  how 
great  to  his  brother  clergy  and  to  the  Diocese, 
and  how  greatest  of  all  to  his  Bishop  who 
knew  him  best  amid  all  the  changes  and 
chances  of  nearly  thirty-five  years—  knew  him 
in  his  student  life,  presented  him  for  Confir- 
mation, wrote  and  signed  his  testimonials 
when  he  become  a ( Candidate  for  Holy  ( hders, 
and  when  he  was  set  apart  to  the  sacred  Min- 
istry, knew  him  as  a  trustworthy  and  devoted 
Assistant  in  a  great  Parish,  knew  him  in  all 
his  subsequent  fields  of  labor,  knew  him  in 
the  tender  confidences  of  private  life  and  in 
the  sweet  intercourse  of  a  noble  friendship — 
and  in  all,  knew  him  only  to  honor  and  love 
him  more  and  more  to  the  very  last,  for  his 
purity  of  life,  his  fidelity  to  every  trust,  his 
supreme  devotion  to  the  duties  of  his  holy 
calling,  his  manliness  of  principle,  his  inde- 
pendence of  convictions,  his  moral  strength 


and  courage  in  every  relation :  and  all  those 
graciously  and  sweetly  modulated  to  the  gen- 
tleness and  humility  and  self-forgetfulness 
that  belong  to  the  mind  that  was  in  Christ 
Jesus — the  one  bright,  perfect,  never  absent 
ideal,  that  not  only  like  a  mighty  magnet  drew 
him  heavenward,  but  that  like  a  vast  energy 
swept  through  and  over  his  days  and  years  of 
toil,  and  that  like  an  ever  freshening  inspira- 
tion gave  wings  to  his  faith,  and  a  joy  unut- 
terable to  his  hope  of  the  life  eternal  the  other 
side  the  grave. 

As  a  man  among  men,  our  dear  brother  won 
the  respect  of  all  true  men  who  knew  him, 
for  he  was  himself  a  true  man — frank,  honest, 
straightforward,  outspoken,  utterly  free  from 
small  prejudices  and  paltry  spites,  scorning 
crooked  ways,  abhorring  the  schemes  and  dis- 
guises of  the  hypocrite  and  pretender.  He 
was  too  positive  a  man  not  to  excite  antago- 
nisms in  matters  of  opinion  and  policy,  but 
he  was  too  just  and  broad  a  man,  not  to  make 
room  for  those  who  could  not  agree  with 
him. 

As  a  citizen  of  this  community,  there 
was  nothing  that  belonged  to  its  best  inter- 
ests on  any  side  of  life  that  ever  failed  to 
command  his  sympathy  and  his  active  sup- 
port. He  never  forgot  that  he  was  a  man 
and  a  citizen  while  he  was  a  clergyman  ;  and, 
on  the  other  hand,  while  his  heart  and  hand 
and  voice  were  given  freely  to  the  commun- 
ity, to  society  at  large,  and  to  his  country, 
he  never  forgot,  nor  allowed  others  to  forget, 
that  he  was  a  Minister  of  Christ,  a  Priest  of 
the  Church  of  God,  a  consecrated  represen- 
tative of  the  King  of  Kings  and  Lord  of 
Lords. 

As  a  Theologian,  he  loved  up  to  the  verge 
of  enthusiasm,  the  Sacred  Science  which  it 
was  part  of  his  holy  vocation  to  cultivate, 
lie  was  not  a  great  or  comprehensive,  but  a 
close  and  exact,  reader  of  books.  When  he 
took  them  down  from  their  shelves  in  his 
library,  he  did  so  not  from  mere  curiosity, 
not  for  intellectual  pleasure,  not  to  wander 
out  into  fields  of  speculative  inquiry,  nor 
yet  to  find  the  needed  material  for  contro- 
versial attack  or  defense,  but  always  for  a 
definite,  urgent,  practical  purpose — to  in- 
vigorate and  enrich  his  preaching,  or  to 
qualify  him  better,  for  that  most  difficult 
and  most  important  of  priestly  functions — 
the  catechising  and  training  of  the  young  in 
the  principles  of  the  Gospel  and  Church  of 
Christ,  or  to  enable  him  to  deal  with  honest 
doubts,  to  answer  questions  that  burdened 
souls  put  before  him,  to  lift  from  troubled, 
distressed  hearts  some  part  of  the  mystery 
of  this  strange  world,  or  to  loosen  the  bands 
and  lighten  the  shadows  of  the  anguish  in- 
flicted by  Him  who  chastens  those  whom  He 
loves,  and  not  seldom  mingles  the  bitterness 
of  great  griefs  with  the  cleansing  blood  of 
Kedemption.  It  was  the  habit  of  his  mind 
to  respect  and  defer  to  Authority,  amid  the 
conflicts  and  confusions  of  individual  private 
judgment — the  Authority  of  Holy  Scripture, 
the  Authority  of  the  Church  Catholic  as  the 


84 


Witness  and  Interpreter  of  the  Holy  Scrip- 
ture, the  Authority  of  the  great  thinkers 
and  writers  of  his  own  Branch  of  the  Cath- 
olic Church.  His  Biblical  learning,  his  theo- 
logical acquirement,  his  studious  industry 
were  attested,  not  by  any  formal  elaborate 
work  of  his  pen  known  to  his  brethren  and 
to  the  Church  at  large ;  but  by  his  careful 
and  laborious  preparation,  during  a  period  of 
six  years,  of  the  .Sunday  School  Leaflets,  for 
some  90,000  children  of  the  Church ;  and 
indirectly  in  the  large  number  of  Hymns 
which  with  true  poetic  taste  and  feeling,  he 
wrote  for  the  greater  Feasts  of  the  Church's 
sacred  Year. 

In  the  gifts  and  aptitudes  of  a  Parish  Priest, 
he  was  remarkable.  As  nearly  as  any  one  I 
have  ever  known,  he  realized  George  Her- 
bert's ideal  of  the  country  Parson.  It  was 
his  aim  in  all  things  pertaining  to  his  office 
and  work  "to  do  that  which  Christ  did,  and 
after  His  manner,  both  for  doctrine  and  life." 
He  knew  the  sheep  of  his  fold  and  he  was 
known  of  them.  He  could  call  the  very 
lambs  of  his  fold  by  their  names.  He  tended, 
taught,  cared  for  them,  loved  them  after  the 
example  of  the  Great  Shepherd  who  gave 
His  life  for  the  sheep.  He  fed  them  out  of 
the  Word  of  Life  and  in  the  Sacrament  of 
Christ's  Body  and  Blood  with  a  free  and  full, 
yet  painstaking  and  discriminating  hand; 
nor  did  he  ever  shear  the  sheep  whom  he  had 
not  fed.  Who  could  have  been  more  watch- 
ful— who  more  prompt  and  brave  in  keeping 
up  the  lawful  fences  around  his  cure  and  in 
keeping  off  the  wolf — whether  in  the  shape 
of  religious  error,  or  of  secular  pleasure,  or 
worldly  vanities,  or  of  spiritual  indifference 
and  torpor  ?  Such  were  his  methods  as  an 
instructor  and  guide  of  souls,  that  no  one 
could  belong  in  his  Parish,  without  gaining 
some  knowledge  of  the  first  principles  of  the 
doctrine  of  Christ,  of  the  laws  of  the  Church's 
Constitution  and  Discipline  and  Worship,  of 
History,  so  far  as  it  served  to  illustrate  the 
Church's  traditions  and  usages,  and  of  Christ- 
ian morality  in  its  bearing  on  conduct  and 
character  in  the  every  day  affairs  of  life.  As 
a  teacher  clear,  systematic,  simple,  patient, 
tireless,  he  never  left  anyone  in  doubt  as 
to  his  meaning — he  never  stopped  with  half 
truths — he  never  allowed  any  one  to  take 
away  from  sermon,  or  lecture,  or  familiar 
instruction,  patches  and  scraps  of  Bible  truth 
and  Church  doctrine.  Slowly,  but  surely, 
little  by  little,  day  after  day,  he  pressed  home 
the  message  he  was  commissioned  to  deliver, 
until  I  am  bold  to  say,  it  must  be  the  fault, 
the  grievous  fault  of  this  Parish,  if  in  all 
needful  Christian  knowledge,  it  is  inferior  to 
any  and  not  superior  to  most  congregations 
in  the  Diocese.  He  had,  moreover,  a  rare 
faculty  for  keeping  the  Parish  busy  in  good 
works,  and  such  good  works  as  helped  to 
widen  its  sympathies,  increase  its  zeal,  and 


enlarge  its  knowledge  of  the  needs  of  the 
Diocese  and  of  the  whole  Church  throughout 
the  world. 

But  his  work  and  influence  whatever  they 
were  in  his  Parish,  were  not  confined  to  it. 
While  in  charge  of  this  cure,  he  never  forgot 
that  he  was  a  Priest  of  the  whole  Church, 
and  that  lie  had  duties  to  the  Body  of  Christ 
wherever  it  was.  No  narrow,  selfish  parochi- 
alism, no  local  ties  or  obligations,  ever  hedged 
in  his  sympathies  or  cramped  his  labors. 
His  heart  was  as  large  as  the  Church,  and  he 
strove  to  make  the  hearts  of  his  people  as 
large  as  his  own.  When  we  find,  therefore, 
what  offices  he  filled — what  services  he  per- 
formed outside  his  Parish,  it  is  only  what 
we  might  expect  from  him  as  a  wise,  able, 
well-furnished  Priest  of  the  Church.  He 
was  one  of  the  Standing  Committee  on  Sun- 
day School  instruction  in  these  five  contigu- 
ous Dioceses.  He  personally  prepared  every 
month,  the  scheme  of  instruction  for  nearly 
100,000  children.  He  was  Chairman  of  the 
Standing  Committee  on  Christian  Education 
in  the  Diocese  of  Long  Island.  He  was  a 
Corporator  and  Trustee  of  the  Cathedral  of 
the  Incarnation,  with  the  grave  and  responsi- 
ble task  superadded,  of  an  active  supervision 
of  the  Cathedral  Schools  ;  and  finally,  in 
November  last,  he  was  nominated  by  his 
Bishop,  Archdeacon  of  Queens  County  ;  and 
the  afiectionate  and  spontaneous  confirmation 
of  the  Bishop's  choice  by  the  Clergy  of 
Queens,  evinced,  as  nothing  else  could,  the 
strong  hold  he  had  on  the  confidence  and 
love  of  his  brethren. 

Our  departed  brother  has  gone  from  us, 
his  career  on  earth  is  ended,  and  this  is  the 
record  of  his  character  and  work.  It  speaks 
for  itself.  Eulogy  can  add  nothing  to  it.  My 
words  are  of  little  account,  except  as  they 
serve  to  express  our  sense  of  the  common 
loss,  and  to  unburden  our  hearts  of  their 
grief.  A  true  man  has  been  taken  from  this 
community,  a  loving  and  devoted  head  from 
this  Parish,  and  from  the  household  that  has 
long  sojourned  in  its  parsonage,  and  a  most 
exemplary  and  faithful  Priest  from  the 
Church  of  God.  O  well  beloved  and  de- 
parted brother,  faithful  unto  death,  thou 
hast  entered  into  the  joy  of  thy  Lord,  and 
the  Crown  of  Life  is  already  on  thy  brow, 
casting  its  heavenly  halo  back  on  us  in  our 
sorrow  and  our  tears.  We  thank  God  for 
thy  work,  thy  example,  thy  character ;  and 
we  pray  that  we  may  so  spend  the  residue  of 
our  days,  that  we  may  be  allowed  to  join 
thee  the  other  side  the  Dark  Valley,  and 
taste  with  thee  the  joys  of  Paradise,  the 
powers  of  an  endless  life.  The  great  mira- 
cle of  Christ  hath  been  wrought  in  thee. 
Thou  art  not  dead,  but  asleep ;  for  they  can- 
not die  who  have  realized  their  oneness  with 
the  risen  life  of  their  risen  and  ascended 
King. 


8S 


Verses    for   All    Saints'    Day. 

Written  by  the  Rev.  Dr.  Middleton. 

A  wondrous  beauty  clothes  the  hills, 
Aud  far  and  wide  the  landscape  paints: 

A  heavenly  quiet  falls,  and  fills 
The  blessed  Summer  of  AH  Saints. 

Glory  of  crimson,  scarlet,  gold, 
On  every  side  attracts  our  eyes, 

And  speaks  of  glories  manifold- 
Most  beautiful,  beyond  the  skies. 

Not  transient,  like  the  autumn  leaves 

That  quickly  fade  and  fall  away: 
GOD'S  never  ceasing  presence  gives 

A  beauty  that  can  ne'er  decay! 
And  there,  the  everlasting  hills 

Reflect  the  radiance  from  the  throne 
That  all  of  heaven  with  glory  fills 

More  wonderful  than  earth  has  known. 

Tougue  may  not  tell,  nor  heart  conceive, 

Nor  hath  it  dawned  on  mortal  eyes, 
What  they  who  in  the  Lord  believe 

Find  waiting  them  in  Paradise! 
The  gates  of  pearl— the  jewelled  wall — 

The  sea  of  glass— the  streets  of  gold — 
The  emerald  bow;  but,  more  than  all, 

The  face  of  Jesus  they  behold! 

All  cares  are  ended,  sorrows  past, 

No  pain  afflict,    nor  griefs  dismay: 
Resting  with  Thee,  dear  Lord,  at  last 

Thy  hand  has  wiped  all  tears  away. 
Oh,  for  one  single  look  within 

The  gates  of  pearl  exceeding  fair! 
But  better  far  that  rest  to  win 

And  with  Thy  Saints  the  glory  share. 

Lord  of  the  living  and  the  dead, 
In  whom  our  loved  ones  still  abide; 

'Neath  us  Thine  arms  of  comfort  spread 
And  draw  us  closer  to  Thy  side. 

And  while  we  lean  upon  Thy  breast, 
Enlarge  our  hope,  increase  our  faith: 

And  whisper  of  that  perfect  rest- 
That  endless  life  that  follows  death. 

Who  in  the  Cross  of  Jesus  trust, 

But  fall  asleep:  they  cannot  die: 
And  while  we  mourn  above  their  dust 

They  reign  with  Thee,  dear  Lord,  on  high! 
In  Thine  own  presence  grant  them  rest: 

And,  from  the  radiance  of  Thy  Throne, 
Shine  on  them,  Lord,  and  make  them  blest. 

For  Thou  hast  claimed  them  for  Thine  own. 


Churchmen  love  to  set  apart  the 
whole  month  of  November  indeed,  as 
well  as  its  opening  days,  for  tender 
and  prayerful  recollections  of  their 
dear  ones  "loved, and  lost  awhile," — 
for  close  communion  with  their  sainted 
dead.  Each  year,  it  is  borne  in  upon 
us  more  and  more,  that  the  Church 
Militant  is  "only  a  fragment  of  a 
mighty  whole,  stretching  back  into  the 
past,— stretching  away  into  the  un- 
seen." And  it  is  due  to  ourselves  that 
we  should  feel  the  ennobling  influences 
of  close  and  frequent  contact  with  the 
"  spirits  of  just  men  made  perfect," 


and  be  guided  powerfully  by  the  mo- 
tives that  sway  us  from  beyond  the 
grave.  Strength,  tenderness,  and  un- 
selfishness are  the  direct  fruits  of  the 
doctrine  of  the  "Communion  of  Saints.'' 


A  Comfort-Thought. 

From  "Love  Beyond  the  Grave." 

Suppose  our  Lord  had  summoned 
you  and  the  one  for  whose  departure 
you  are  now  mourning,  into  His  Pres- 
ence, and  then  addressed  you  thus : — 
"  It  is  My  will  that  from  the  life  on 
earth,  one  of  you  should  be  taken  now 
to  enter  into  the  rest  and  peace  of 
Paradise,  and  for  the  other  to  be  left  to 
continue  fighting  the  good  fight  on 
earth,  and  so  endure  to  the  end. 
Which  of  you  shall  now  be  with  Me  in 
Paradise,  and  which  shall  remain  to 
serve  Me  a  few  years  more  on  earth  ?  " 
Commanded  to  make  the  choice,  would 
it  not  be  that  the  love  of  each  would 
yearn  for  the  other  to  enter  into  the 
joy  of  the  Lord,  and  rest,  and  wear  the 
crown,  while  itself  ready,  willing,  and 
glad  to  bear  the  cross  once  more  till 
Jesus  called  it  in  His  own  time  to  lay  it 
down  forever?  In  death,  the  Good  Shep 
herd  has,  ia  His  wisdom  and  love,  only 
chosen  what  was  best  for  both  of  you.  If 
you  have  to  be  the  one  to  suffer,  while 
the  other  rests  in  peace,  this  can  onlv 
make  the  soul  which  has  thus  suffered 
with  Christ,  the  more  precious  to  all 
the  love  that  waits  to  welcome  it  in 
Paradise. 

All    Hallow    E'en. 

All-Hallowed  Vigil  which  the  whole  world  keeps 

In  solemn  sweet  remembrance  of  its  dead! 

When  all  humanity  whose  heart  hath  bled, 
With  Death's  sharp  sword  pierced  through,  to- 
gether weeps ; 
When  all  the  world  its  piteous  way  doth  grope, 

Towards  the  only  beam  which  cheers  its  night. 

One  tiny  ray  of  resurrection  light. 
In  one  great  fellowship  of  grief  and  hope. 

Oh  !  in  that  place  of  gladness  where  ye  dwell, 

Do  ye  not  also  keep  this  Day  of  Days  ? 

Ye  have  not  lost,  in  learning  heavenly  ways. 
The  heart  which  thrills  to  kinship's  mystic  spell. 
The  eye  of  faith  can  see  you  bending  low, 

Toward  the  earth  and  smiling  friendship  down ; 

The  ear  of  faith  can  hear  your  voices  crown 
Our  prayers  will  soft  "Amen  "  and  "  Be  it  so." 

Do  ye  not  also  kneel,  a  white-robed  throng. 
Around  dear  earth-names  heavenly  thoughts 

to  wreathe, 
And  loving  benisons  on  us  to  breathe  ? 
Mingle  ye  not  with  our  sad  strains  your  song 
Of  hope  and  faith  and  patience  in  the  Lord, 
That,  earthward  straying,  stills  our  mournful 

plaints, 
And  in  one  blest  Communion  of  Saints, 
Knits  heaven  and  earth  with  love's  tenacious 
cord.  — L.  B.  Edwards. 


All  Saints'    Day. 

One  Feast,  of  Holy  Days  the  crest, 

I,  though  no  Churchman,  love  to  keep, 
All  Saints— the  unknown  good  that  rest 

In  God's  still  memory  folded  deep, 
The  bravely  dumb  that  did  their  deed 

And  scorned  to  blot  it  with  a  name, 
Men  of  the  plain  heroic  breed 

That  loved  Heaven's  silence  more  than  fame. 

— Lowell. 


S6 


SUMMARY  OF  FAITH. 


1.  The;  Blessed  Trinity. — Every  Christian  must  believe  that  there  is  only 
one  God,  and  that  in  this  one  Godhead  there  are  three  several  Persons,  perfectly 
equal,  and  of  the  same  substance  :  the  Father,  Who  proceeds  from  none  ;  the  Son, 
Who  is  begotten  of  the  Father  before  all  ages  ;  and  the  Holy  Ghost,  Who  proceeds 
eternally  from  the  Father  and  the  Sou  ;  and  that  these  three  Persons  are  all  equally 
eternal,  equal  in  wisdom  and  power,  and  are  all  three,  one  and  the  same  Lord,  one 
and  the  same  God. 

2.  Creation. — All  things  were  made  by  Him  out  of  nothing.  He  created  the 
angels  to  be  with  Him  forever,  but  one  part  of  them  fell  from  God  by  sin,  and  became 
devils.  He  made  this  world  as  a  home  of  man,  whom  last  of  all  He  created  in  His 
own  image  and  likeness. 

3.  The  Fall  OF  Man. — One  of  the  features  of  the  Divine  image  and  likeness  in 
man,  is  his  possession  of  liberty  of  will  that  he  may  choose  the  objects  and  actions 
of  his  life.  The  possible  objects  of  man's  life,  however,  are  really  only  two,  the 
Creator  and  the  creature.  God  created  man  for  Himself  as  the  supreme  olject  of 
man's  life.  Yet  it  was  needful  that  he  should  have  opportunity  to  exercise  his  free- 
will and  make  his  choice  between  God  and  the  creature,  as  to  which  he  would  love 
the  most.  Hence  the  trial  of  Adam  and  Eve  in  Eden,  which  is  repeated  under  a  dif- 
ferent condition  in  all  their  descendants.  God  commanded  them  not  to  eat  the  fruit 
of  a  certain  tree.  They  forsook  God,  however,  and  took  the  fruit,  the  creature  of  his 
hands,  as  of  more  account  than  God,  seeking  their  pleasure  apart  from  and  against 
God.  In  doing  this  they  broke  the  design  of  their  being,  which  was  made  for 
God,  and  introduced  a  fault  and  corruption  into  their  nature,  which  involves  death 
of  the  soul,  which  is  separation  of  the  will  from  God,  the  outward  result  and  sign 
of  which  is  also  death  of  the  body.  Adam  means  all  men,  for  all  mankind  are  the 
continuation  of  his  nature  thus  ruined. 

4.  The  Incarnation. — To  restore  man's  nature,  the  Son  of  God  became  the 
Second  Adam,  the  head  of  a  new  race  of  men,  by  taking  man's  nature,  of  the 
substance  of  the  Virgin  Mary,  His  mother,  by  the  operation  of  the  Holy  Ghost, 
and  that  without  spot  of  sin,  The  Son  of  God  has,  therefore,  two  natures,  in  the 
unity  of  His  Divine  Person,  being  perfect  God  and  perfect  Man.  His  name  is  Jesus 
Christ,  which  means  God  our  Anointed  Saviour. 

5.  The  Redemption.— We  must  believe  that  our  Lord  Jesus  Christ,  having 
founded  the  Christian  Religion  by  His  heavenly  doctrine  and  wonderful  miracles, 
then  offered  a  sacrifice  for  the  sins  of  the  whole  world,  by  dying  upon  a  cross,  to 
purchase  mercy,  grace,  and  salvation  for  us ;  and  that  neither  mercy,  nor  grace, 
nor  salvation,  either  can,  or  ever  could,  since  Adam's  fall,  be  obtained  in  any  other 
way  than  through  this  Death  and  Passion  of  the  Son  of  God. 

6.  The  Resurrection  and  Ascension  of  Our  Lord  Jesus  Christ  and  the 
Coming  OF  the  Holy  Ghost. — We  must  believe  that  Jesus  Christ,  after  He  had 
been  dead  and  buried  for  part  of  three  days,  rose  again  on  the  third  day,  from  death 
to  life,  never  to  die  any  more  ;  and  that,  for  the  space  of  forty  days,  He  was  pleased 
at  different  times  to  manifest  Himself  to  His  disciples,  and  then  ascended  into 
heaven  in  their  sight;  where,  as  Man,  He  appears  in  the  presence  of  God  for  us. 
From  thence  He  sent  down  the  Holy  Ghost  upon  his  disciples,  to  unite  men  to 
Himself,  the  Second  Adam,  and  to  form  His  mystical  Body,  the  Church. 

7.  The  Church. — We  must  believe  the  Catholic  or  Universal  Church,  of  which 
Christ  is  the  perpetual  Head,  and  His  Spirit  the  perpetual  Guide  ;  which  is  founded 
on  a  rock,  and  is  ever  victorious  over  Death  and  Hell. 

The  Church  is  One  by  all  its  members  being  baptized  into  one  body,  and  so 
partaking  of  the  one  Spirit,  having  one  Lord,  holding  one  Faith,  offering  one 
Worship,  and  ruled  by  one  hierarchy  of  Bishops,  Priests,  and  Deacons. 

The  Church  is  Holy  by  teachingholy  doctrines,  by  conveying  in  the  Sacraments 
the  power  of  being  holy,  by  inviting  all  to  holiness  of  life,  and  by  the  great  holiness 
of  many  of  her  children. 

The  Church  is  Catholic  or  Universal,  because  it  is  for  ALL  times,  all  places, 
A.LL  mankind ,  teaches  ALL  truth,  and  ministers  all  grace  needful  for  all  souls. 


87 


The  Church  is  Apostolic  by  receiving  her  Doctrine,  her  Orders,  andher  Mission, 
by  unbroken  succession  from  the  Apostles. 

8.  The  Rule  of  Faith.— With  the  Catholic  Church,  the  Scriptures  both  of 
the  Old  and  New  Testament  were  deposited  by  the  Apostles.  She  is  by  her  Pas- 
tors the  keeper  and  intepreter  of  them,  and  judge  in  all  controversies  about  them. 
In  the  Scriptures,  interpreted  by  her  with  the  aid  of  the  Holy  Spirit,  according  to 
Apostolic  tradition,  is  contained  the  Faith  once  for  all  delivered  to  the  Saints. 
The  Church,  not  individuals,  can  alone  decide  what  is  the  meaning  of  the  Bible 
where  its  meaning  is  disputed,  and  what  is  the  Faith.  That  Faith  is  briefly  summed 
up  in  the  Creeds,  partly  explained  in  the  Catechism,  and  set  forth  generally  in  the 
Pra\erBook. 

9.  The  Sacraments.— We  must  believe  that  the  Sacraments  of  the  New  Law 
are  outward  and  visible  signs  of  inward  and  spiritual  grace  given  unto  us;  that 
they  are  ordained  by  Christ  Himself  as  means  whereby  we  receive  the  same,  and  as 
pledges  to  assure  us  thereof.  Christ  has  ordained  in  His  Church  only  two  Sacra- 
ments as  generally  necessary  to  salvation. 

Baptism,  or  new  Birth,  in  which  being  washed  from  the  sin  of  our  birth,  or 
original  sin,  we  are  born  again  spiritually,  audmade  membersof  Christ,  the  Second 
Adam,  and  partakers  of  His  Spirit. 

Holy  Communion,  wherein  we  are  spiritually  fed  and  nourished,  supported  and 
strengthened  by  the  Body  and  Blood  of  Christ  really  present  after  consecration  under 
the  veil  of  Bread  and  Wine,  or  either  of  them. 

Confirmation,  by  which  we  are  confirmed  or  strengthened  by  receiving  the  Holy 
Spirit,  by  the  laying  on  of  the  hands  of  the  Bishops,  the  successors  of  the  Apostles. 

Holy  Matrimony,  which,  a  type  of  the  sacred  union  between  Christ  and  the 
Church,  unites  the  married  couple  in  a  holy  bond,  andgivesa  grace  suitable  totheir 
state. 

Repentance,  Penitence,  or  Penance,  by  which  penitent  sinners  on  confession  are 
absolved  from  their  sins  by  virtue  of  the  power  given  by  Christ  to  His  Priests.  (As 
my  Father  hath  sent  me,  even  so  send  I  you.  Whosoever  sins  ye  remit,  etc. — 
St.  John  xx  :  23.) 

Visitation  of  the  Sick,  or  Unction  of  the  Sick,  wherein  by  the  prayers  and 
ministrations  of  the  Priest,  the  soul  may  receive  special  grace  in  sickness,  and  be 
prepared  for  its  last  journey. 

Holy  Orders,  in  which  the  Ministers  of  the  Church  are  ordained  by  the  Bishops. 

10.  The  Eucharistic  Sacrifice. — We  are  also  to  believe  that  Jesus  Christ 
instituted  the  Eucharistic  Sacrifice  of  His  Body  and  Blood,  in  perpetual  remembrance 
of  His  Death  and  Passion.  He  is  "a  priest  forever,"  and  ever  liveth  to  make  inter- 
cession for  us,  by  pleading  His  Death.  As  He  presents  the  Sacrifice  of  Himself 
(though  finished  on  Calvary)  before  the  Throne  of  God,  so  it  is  by  His  order  and 
power,  mystically  presented  through  His  Priests  at  the  Altars  of  the  Church  in  the 
Eucharist,  He  Himself  being  the  only  true  Priest  and  the  Victim.  Thus  is  His 
Death  constantly  shown  forth.  This  Sacrifice  is  the  great  act  of  Worship  of  the 
new  Law,  in  which  and  by  which,  we  unite  ourselves  to  Jesus  Christ,  and  with  Him 
and  through  Him  we  adore  God  in  spirit  and  flesh :  we  give  Him  thanks,  obtain 
His  grace  and  all  blessings  for  ourselves,  and  the  whole  Church  living  and  departed, 
and  ask  pardon  for  our  sins. 

11.  The  Communion  of  Saints.— We  must  believe  that  there  is  in  the  Catho- 
lic Church,  a  communion,  or  bond  of  union,  by  which  we  share  with  all  holy  persons 
in  all  holy  things.  We  have  fellowship  with  God  the  Blessed  Trinity,  and  with  the 
Holv  Angels.  We  communicate  with  the  Saints  in  glory,  and  the  rest  of  the  faith- 
ful departed,  through  their  knowledge  and  love  of  us  in  God,  and  their  prayers  for 
us,  or  by  our  own  prayers  for  them,  that  their  blessedness  may  be  advanced  and 
perfected,  it  being  yet  in  an  imperfect  state.  And  we  communicate  with  the  faith- 
ful on  earth  in  the  same  Sacraments  and  Sacrifice,  and  in  a  holy  union  of  faith  and 
love  and  prayer. 

12.  Grace. — We  believe  also  the  necessity  of  Divine  grace,  (or  Spiritual  help 
and  power  freely  given,  specially  through  the  Sacraments,)  without  which  we  can- 
not make  so  much  as  one  step  towards  heaven  ;  and  that  all  goodness  and  any  merits 
of  ours  are  the  gift  of  God  ;  that  Christ  died  for  all  men  ;  that  God  is  not  the  author 
of  sin  ;  and  that  His  grace  does  not  take  away  our  free  will. 

13.  The  Judgment,  Heaven,  and  Hell. — We  must  believe  that  Jesus  Christ 
will  come  at  the  last  day  to  judge  us  all  ;  that  all  the  dead,  both  good  and  bad,  will 
rise  again  in  their  bodies  from  their  graves  at  the  sound  of  the  last  trumpet,  and 
shall  be  judged  by  Him  according  to  their  works;  that  the  good  will  go  to  heaven 
with  Him,  body  and  soul,  to  be  happy  for  all  eternity  in  the  enjoyment  of  God's 
presence  ;  and  that  the  wicked  will  be  condemned,  both  body  and  soul,  to  the  tor- 
ments of  hell,  which  are  most  grievous  and  everlasting. 


88 


IMPORTANT    CLIPPINGS. 


1.    The  Successors  of  the  Apostles. 

"Lo,  I  am  with  you  alway.""     St.  Matt,  xxviii,  20. 

If  the  Apostles  have  Successors,  it  is  of 
first  importance  to  know  who  they  are. 
It  is  both  misleading  and  untrue,  to  as- 
sert that  the  Apostles  had  no  Successors, 
for  there  are  at  least  thirty  Apostles  men- 
tioned iu  the  New  Testament. 

THE  30  NEW  TESTAMENT  APOSTLES. 

The  "  Original  Twelve  "  are  named  in 
St.  Matt.  x.  2-4. 

13.  Matthias,  Acts  i.  25,  26. 

14.  Paul,  Rom.  i.  1,  and  xi.  13. 

15.  Barnabas,  Acts  xiv.  12-14. 

16.  Andronicus,  Rom.  xvi.  7. 

17.  Junia,  Rom.  xvi.  7. 

18.  Epaphroditus,  Phil.  ii.  25,  ("Your 
Messenger,"  in  the  Greek,  "Your  Apos- 
tle.") 

19.  James  the  Just,  the  Lord's  Brother, 
Gal.  i.  19. 

20.  Timothy,  1  Thess.  i.  1,  and  ii.  6. 

21.  Titus,  2  Cor.  viii.  23.  ("  Messen- 
ger.") 

22.  Silas  or  Silvanus,  1  Thess.  i.  1,  and 
ii.  6. 

23.  Luke,  2  Cor.  viii.  23,  and  note  at 
end  of  2  Cor. 

To  these,  add  the  7  Angels  of  the  7 
Churches  mentioned  in  2d  and  3d  chap- 
ters of  Revelation.  (Angel  and  Apostle 
signify  "Messenger.") 

Now  if  the  "Original  Twelve  Apostles" 
could  have  eighteen  Successors,  there  is 
no  reason  why  they  might  not  have  a 
continuous  line  of  Successors  down  the 
centuries. 

THE  THREE-FOLD  MINISTRY  EXPLAINED. 

1.  In  the  New  Testament,  those  of  the 
Highest  Order  were  called  Apostles; 
those  of  the  2d  Order  "  ordained  in  every 
city,"  were  called  Presbyters  (Elders)  or 
Bishops;  those  of  the  lowest  Order  were 
called  Deacons. 

Take  special  notice  that,  in  the  New 
Testament,  the  word  Bishop,  whenever 
used  technically,  always  refers  to  the  2d 
Order,  and  never  to  the  Highest  Order. 
[For  example,  in  Phil.  i.  1,  St.  Paul  of 
the  Highest  Order  addresses  the  Chris- 
tians of  Philippi,  and  the  "bishops  and 
deacons;"  that  is,  the  laity,  with  their 
clergy  of  the  2d  and  lowest  Order.] 

2.  Afterwards,  the  name  "Apostle" 
was  limited  to  the  original  Twelve  and 
their  immediate  successors,  who  had  seen 
Christ  Himself,  at  which  time  the  word 
' '  Bishop ' '  was  also  set  apart  to  denote 
technically,  the  Highest  Order.  This  is 
expressly  stated  by  Sts.  Jerome,  Hilary, 


Chrysostom,  and  Clement  of  Alexandria. 

Also  Theodoret,  writing  in  440,  says: 
"The  same  persons  were  iu  ancient  times 
called  either  Presbyters  or  Bishops,  at 
which  time,  those  who  are  noiv  called 
Bishops,  were  called  Apostles. ' '  He  adds: 
"In  process  of  time,  the  name  of  Apostle 
was  left  to  those  who  were  in  the  strict 
sense  Apostles,  [i.  e.,  sent  by  Christ  Him- 
self], and  the  name  of  Bishop  was  con- 
fined to  those  who  were  anciently  called 
Apostles. ' ' 

Rev.  A.  W.  Little  puts  it  as  follows: 
"Just  as  long,  as  the  Presbyters  were 
called  Bishops,  just  so  long  were  the  Bish- 
ops called  Apostles.  The  Orders  were  dis- 
tinct, and  remained  unchanged." 

Bishop  Lightfoot  said:  "We  cannot  af- 
ford to  sacrifice  any  portion  of  the  Faith 
once  for  all  delivered  to  the  Saints ;  we 
cannot  surrender  for  any  immediate  ad- 
vantages, the  three-fold  Ministry  which 
we  have  inherited  from  Apostolic  times, 
and  which  is  the  Historic  Backbone  of  the 
Church." 

IMPORTANT   NOTE. 

It  is  well  to  understand,  that  we  have 
little,  if  any,  difference  with  the  "De- 
nominations" about  their.  Ministry  and 
Ordinances.  These  are  valid  for  all  that 
it  is  claimed  for  them. 

They  say  that  their  Ministers  are  teach- 
ers of  religion,  duly  appointed  and  au- 
thorized by  a  Voluntary  Society.  They 
are  certainly  this. 

They  assert  that  their  Ministers  are  not 
Priests,  and  have  no  Sacerdotal  power  or 
authority.     To  this  assertion,  we  assent 

They  profess  not  to  have  Apostolic  Suc- 
cession We  agree  with  them  upon  this 
point. 

They  state  that  they  administer  an  or- 
dinance, in  which  the  Body  and  Blood  of 
Christ  are  not  really  present,  and  are  not 
verily  and  indeed  given,  taken,  and  re- 
ceived ;  but  that  it  is  merely  a  mode  of 
recalling  to  their  minds,  our  Lord's 
Death.  This  statement  is  quite  unobjec- 
tionable. 

About  Baptism,  we  differ  somewhat 
from  them,  attributing  to  that  Sacrament, 
as  administered  by  them,  a  greater  ejject 
than  their  own  faith  ventures  to  hope  for. 
Administered  with  water,  in  the  Name  of 
the  Holy  Trinity,  we  believe  it  to  regener- 
ate the  soul  that  duly  receives  it,  and 
to  graft  it  into  the  Body  of  Christ's 
Church. 

So,  we  admit  their  Ministry  to  be  all 
that  they  claim  it  to  be;  and  we  admit 
their  ordinances  to  be  in  no  case  less, and 
in  one  case  more,  than  they  themselves 
believe. 


89 


2.  Doctrine. 

"  This  Church  is  far  from  intending  to 
depart  from  the  Church  of  England,  in 
any  essential  point  of  Doctrine,  Disci- 
pline, or  Worship,  or  further  than  local 
circumstances  require."  —  {Preface  to 
American  Prayer  Book.) 

When  the  Bishops  of  the  whole  Angli- 
can Communion,  English,  Scotch,  Amer- 
ican, and  from  all  parts  of  the  world,  as- 
sembled together  at  Lambeth  in  1870,  the 
Synod  declared  "that  there  was  one  true 
Catholic  and  Apostolic  Church,  founded 
by  our  Lord  and  Saviour  Jesus  Christ ; 
that,  of  this  true  Catholic  and  Apostolic 
Church,  the  Church  of  England  and  the 
Churches  in  Communion  with  Her,  are 
living  members;  and  that  the  Church  of 
England  earnestly  desires  to  maintain 
freely  the  Catholic  Faith  as  set  forth  by 
the  (Ecumenical  Councils  of  the  Univer- 
sal Church." 

THE   RULE  OF  FAITH. 

The  Episcopal  Church  is  a  part  of  the 
Anglican  Communion ;  the  Anglican 
Communion  is  a  Historic  Branch  of  the 
Holy  Catholic  Church  of  Christ.  Just  as 
the  individual  is  guided  by  the  teachings 
of  his  own  Branch  of  the  Church,  so  each 
Branch  is  pledged  to  the  teachings  of  the 
Undivided  Church. 

As  the  Church  '  'is  the  Pillar  and  Ground 
of  the  Truth,"  the  Rule  of  Faith  is  "Holy 
Scripture  as  interpreted  by  the  Undivided 
Church." 

"Preachers  shall,  in  the  first  place,  be 
carefnl  never  to  teach  anything  from  the 
pulpit,  to  be  religiously  held  and  believed 
by  the  people,  but  what  is  agreeable  to 
the  Doctrine  of  the  Old  and  New  Testa- 
ment, and  collected  out  of  that  Doctrine, 
by  the  Catholic  Fathers  and  Ancient 
Bishops." — {Decree  of  Convocation ,  1571.) 

MEANING  OF   CATHOLIC. 

There  are  two  meanings  to  this  word. 
In  its  original  and  secular  sense,  it  means 
simply  universal.  But  it  has  an  Eccle- 
siastical meaning,  viz.,  in  agreement 
with  the  creeds,  doctrines,  canons,  and 
practices  of  the  Undivided  Church,  as  it 
existed  before  the  separation  of  East  and 
West:  practically,  A.  D.  1000. 

3.  Worship. 

"This  Church  is  far  from  intending  to 
depart  from  the  Church  of  England,  in 
any  essential  point  of  Doctrine,  Disci- 
pline, or  Worship,  or  further  than  local 
circumstances  require."  —  Preface  to 
American  Prayer  Book. 

The  '  'Ornaments  Rubric"  of  the  Church 
of  England,  which  is  regarded  as  "the 
Rule  of  the  Anglican  Communion  for 
Liturgical  Ministration,  Ritual  'Obser- 
vance, and  Official  Vestments,  and  Uten- 
sils," reads  as  follows: 

"And  the  Chancels  shall  remain  as  they 


have  done  in  times  past.  And  here  it  is 
to  be  noted,  that  such  Ornaments  of  the 
Church  and  of  the  Ministers  thereof,  atall 
times  of  their  ministration,  shall  be  re- 
tained and  be  in  use,  as  were  in  this 
Church  of  England  by  the  Authority  of 
Parliament  in  the  Second  Year  of  the 
reign  of  King  Edward  the  Sixth."  King 
Edward  the  Sixth  began  to  reign  January 
28,  1547. 

".So  far  was  it  from  the  purpose  of  the 
Church  of  England  to  forsake  or  reject 
the  Churches  of  Italy,  France,  Spain, 
German}-,  or  any  such  like  churches,  in 
all  things  which  they  held  or  practiced, 
that  as  '  The  Apology  of  the  Church  of 
England'  confesseth,  it  doth  with  rever- 
ence retain  those  ceremonies  which  do 
neither  endamage  the  Church  of  God  nor 
offend  the  minds  of  sober  men,  and  only 
departed  from  them  in  those  particular 
points  wherein  they  were  fallen,  both 
from  themselves  in  their  ancient  integri- 
ty, and  from  the  Apostolic  Churches, 
which  were  their  first  founders. " — ( Canon 
xxx.  of  1 603. 

An  English  Canon  enjoins  that  "when 
in  time  of  Divine  Service  the  Holy  Name 
of  Jesus  is  mentioned,  due  and  lowly  rev- 
erence shall  be  done  by  all  persons  pres- 
ent, as  hath  been  accustomed." 

4.    The  Sacraments. 

While  the  Anglican  Church  is  the  most 
vigorous  of  all  protesters  against  the  com- 
paratively modern  Roman  Claim  of  Uni- 
versal Jurisdiction,  She  is  by  no  means 
protestant  in  the  same  sense  that  modern 
Christianity  is.  Dr.  Neale  illustrated  this 
very  clearly  forty  years  ago.  After  speak- 
ing of  the  unceasing  and  strenuous  pro- 
test of  the  Greek  or  Eastern  Church, 
against  Roman  errors  and  Roman  usurpa- 
tion, he  says:  "  Well,  now,  if  that  is  Pro- 
testant, which  protests  against  the  errors 
of  Rome,  why  do  they  not  call  the  Greek 
Church,  Protestant?  Why,  they  reply, 
because  the  Greek  Church  is  every  bit  as 
bad  as  Popery." 

"Ah,"  he  continues,  "now  we  are  com- 
ing a  little  closer  to  the  point.  By  a  pro- 
testant, then,  they  mean  one  who  pro- 
tests— not  against  the  errors  of  Rome,  but 
against  something  held  in  common  by 
the  Roman  and  by  the  Greek  Churches. 
They  mean   by  Protestant,  a   man  who 

PROTESTS  AGAINST  THE  SACRAMEN- 
TAL     SYSTEM      OF      THE      CHURCH,    i.   e., 

against  Baptismal  Regeneration — against 
the  Divine  Gift  of  the  Holy  Ghost  in  Con- 
firmation— against  the  Real  Presence — 
against  the  Power  of  Absolution." 

Therefore  the  Anglican  Church  is  by 
no  means  Protestant,  in  the  same  sense 
that  modern  Christianity  is,  "because 
She  holds,  as  most  necessary  truths, 
every  one  of  these  blessed  doc- 
TRINES." These  things  are  the  warp  and 
woof  of  the  Prayer-Book. 


90 


Why 


We     Believe     the 
Testament. 


Old 


1.  We  believe  the  Old  Testament, 
because  we  receive  it  as  the  divinely- 
inspired  Word  of  God,  from  the  hands 
of  Jesus  Christ  Himself:  not  to  believe 
in  its  Inspiration  i3  to  reject  Christ. 

2.  We  believe  that  Jesus  Christ  is 
the  Son  of  God,  and,  therefore,  an  In- 
fallible Guide  in  this  matter,  because 
we  accept  the  Four  Gospels  as  true 
histories. 

3.  That  the  Gospels  are  true  his- 
tories, is  clear  not  only  from  the  fact 
that  in  the  first  and  second  centuries, 
mauy  Christians,  who  were  fully  quali- 
fied to  judge  of  their  truth,  died  as 
Martyrs  in  their  defence  ;  but  also  that 
Heathen  Rome,  the  Imperial  Mistress 
of  the  World,  which  put  them  to  death 
for  their  testimony  to  the  Gospels,  was 
her-elf  at  length  convinced  of  the  Truth 
of  the  Gospels,  and  publicly  avowed 
her  conviction  of  their  Truth,  although 
that  avowal  involved  the  surrender  of 
her  own  Religion,  which  was  associated 
with  the  most  glorious  events  of  her 
History,  and  was  closely  interwoven 
with  her  Literature,  her  Manners,  and 
her  Laws,  and  flowed  as  it  were,  in  all 
the  veins  and  arteries  of  her  public  and 
private  life. 

That  acknowledgment  was  a  recanta- 
tion of  her  own  ancient  Religion,  in 
favor  of  the  Religion  of  Jesus  of  Naza- 
reth—an obscure  village  in  a  conquered 
and  de-pised  Province— Who  had  been 
put  to  death  by  Pontius  Pilate,  one  of 
her  own  Procurators.  Great,  therefore 
was  the  sacrifice  on  her  part.  It  is  not 
too  much  to  say,  that  never  was  a  more 
illustrious  tribute  paid  to  Truth,  than 
when  Rome  the  Conqueror  and  Queen 
of  the  World,  who  had  made  the  na- 
tions of  the  Earth  to  pass  beneath  her 
military  yoke,  meekly  bowed  her  own 
head  beneath  the  \oke  of  the  Cross, 
and  owned  the  sway  of  Prince  of  Peace, 
and  changed  her  magnificent  heathen 
Temples  and  Basilicas  into  Christian 
Churches,  in  which  the  Four  Gospels, 
which  recordtd  the  sayings,  actions, 
and  sufferings  of  Jesus  of  Nazareth. 
were  thenceforth  read  as  true  and  di- 
vine histories,  and  when  she  placed 
those  Gospels  themselves  on  Royal 
Thrones  in  her  Council  chambers,  and 
dislodged  the  Roman  Eagle  from  her 
standards,  and  surmounted  them  with 
the  Cross  of  Christ,  and  set  it  on  the 
diadems  of  her  Kings. 

These  aro  farts, — and  in  the  face  of 
these  facts  it  cannot  be  denied  that  the 
GosDels  are  true. —  Wordsworth.  , 


Who  and  What  is  Christ  ? 

The  answer  is  given  fearlessly  and 
clearly  in  the  Creed:  God  of  God, 
Light  of  Light,  Very  God  of  Very  God; 
Being  of  One  Substance  with  the  Father; 
yea,  moreover,  He  by  whom  all  things 
were  made  and  by  whom  all  things 
consist.  "That  is  the  Christian  Faith. 
Christ  claimed  to  be  the  Very  God,  the 
Great  I  AM,  and  wrought  miracles  in 
proof  of  it. 

Now  there  are  those  who  do  not  be- 
lieve that  Christ  is  God,  but  who  yet 
flatter  themselves  that  they  can  still 
reverence  and  respect  Him  as  a  sage,  a 
saint,  a  pure  moralist,  the  flower  and 
pattern  of  our  race.  To  such  we  would 
point  out  two  things:  1st,  That  Christ, 
in  claiming  to  be  God,  if  He  were  not, 
was  either  deceiving  others  or  else  was 
self-deceived.  2nd,  That  in  pretending 
to  exercise  superhuman  powers,  if  He 
did  not  possess  them.  He  was  either 
duping  others  if  He  knew  that  his 
miracles  were  false,  or  else  He  Himself 
was  imposed  upon  if  He  did  not  know 
His  miracles  were  unreal.  This  then 
is  the  logical  outcome  of  the  idea  that 
Christ  was  not  God;  that  He  was  a 
dupe  or  a  deceiver.  If  a  dupe,  He  was 
not  wise;  if  a  deceiver,  He  was  not 
good.  If  Jesus  Christ,  our  blessed  and 
glorious  Lord  and  Saviour,  be  not  God 
of  God,  Light  of  Light,  Very  God  of 
Very  God,  then  surely  the  Hebrew 
that  bore  that  name  was  but  a  com- 
pound of  an  uneducated  dupe  and  an 
artful  impostor.  If  Christ  is  not  the 
Mighty  God,  the  Miracle  Worker,  He 
was  not  even  a  wise  or  a  truthful  man, 
nor  could  we  in  that  case  consistently 
retain  respect  for  His  intelligence  and 
moral  character. 

We  must  therefore  take  Christ  at  His 
own  estimate,  or  not  at  ail.  He  went 
up  and  down  preaching  Himself  as  the 
Way,  the  Truth,  and  the  Life.  He 
said  that  He  was  one  with  the  Almighty 
and  Eternal  God.  He  assumed  that 
Deity's  incommunicable  Name.  He 
announced  Himself  a*  the  Resurrec- 
tion and  the  Life,  in  whom  all  the  dead 
shall  rise  again.  He  declared  that  His 
Flesh  was  the  food  of  immortality.  He 
claimed  power  to  forgive  sin.  He 
acted  as  King  in  Heaven  and  Earth. 
He  associated  himself  historically  with 
the  origin  of  the  world,  and  with  the 
scenes  that  are  to  attend  its  close.  He 
taught  and  trained  a  band  of  followers 
to  keep  up  this  idea  after  He  was  gone, 
bidding  them  preach  Him  to  all  na- 
tions as  the  God  by  whom  all  things 
were  created,  in  whom  all  things  con- 
sist, who  must  be  worshipped  with 
Divine  honors,  and  without  faith  in 
whom  there  can  be  no  salvation. — Dix. 


9i 


Valuable  Hints. 

The  Church  requires  of  all  her  chil- 
dren, and  especially  of  her  Ministers, 
that  they  receive  Holy  Writ,  "not  as 
the  word  of  men,  but  as  it  is  in  truth, 
the  Word  of  God  "     (1  Thess.  2,  13  ) 

A  few  years  ago  it  was  thought  by 
some  that  the  "critical"  study,  so- 
called,  of  the  New  Testament  would 
overthrow  its  historical  authority. 
*****  But  now  the  storm  has 
exhausted  itself,  and  with  the  excep- 
tion of  having  shown  (he  lack  of  early 
MS.  authority  for  a  few  verses,  the  at- 
tack has  left  us  just  where  we  were  be- 
fore. No  doubt  a  similar  result  will 
follow  from  the  attack  now  being  made 
upon  the  Old  Testament. 

The  Church  teaches  clearly  and  un 
mistakably  the  [1J  truth  and  [2]  inspir- 
ation of  the  books  of  the  Old  Testa 
ment,  but  she  does  not,  for  the  most 
part  tell  us  anything  with  certainty 
of  their  authorship  or  date.  *  *  *  * 
It  is  curious  to  note  how  just  those 
points  upon  which  "critics,"  so-called, 
wish  to  throw  doubts  are  exactly  the 
points  which  our  Lord  has  made  cer 
tain  by  His  own  infallible  authority 

On  a  multitude  of  points,  the  Church 
does  not  demand  any  particular  view; 
all  she  declares  is — that  however  they 
may  have  been  prepared,  whenever 
they  may  have  been  written,  and  by 
whomsoever  they  were  written,  all  the 
Divine  Scriptures  were  given  by  inspi- 
ration, and  are  therefore  infallibly 
true.  [Fuller  information  can  be 
found  in  Percival's  "Doctrine  of  the 
Episcopal  Church,"  and  in  the  Intro- 
ductions to  Wordsworth's  Commen- 
taries.] 

The  Revised  Version    of   the    New 
Testament. 

From  Report  adopted  by  General  Convention. 

As  regards  the  Church  of  England, 
(and  by  implication,  the  Church  in 
America),  the  Revision  of  1884  stands 
in  the  position  of  an  unaccredited  re- 
port, indefinitely  postponed.  The 
Convocation  of  Canterbury,  which  ap- 
pointed the  Revision  Committee,  has 
refrained  from  putting  its  imprimatur 
upon  their  work. 

[A]  Eminent  scholars  strenuously 
question  the  textual  theories  upon 
which  the  Greek  Text  of  the  Revision 
was  determined,  and  in  many  cases 
the  accuracy  of  the  translation,  even 
of  that  text.  Certainly,  in  the  minds 
of  the  revisers,  a  preponderating  value 
has  been  ascribed  to  the  Four  Great 
Uncials,  which  has  obscured  the  value 
of  other  critical  material,  and   which 


must  be  counted  as  a  passing  fashion  in 
the  domain  of  Biblical  Scholarship. 

[B]  It  is  generally  conceded  that  the 
revisionists,  in  their  recasting  of  the 
language  of  the  King  James  Version, 
have  not  only  cairied  their  work  be- 
yond their  instructions,  but  have  hope- 
lessly mutilated  and  defaced  the  chief 
of  English  classics. 

It  is  not  too  much  to  say.  that  in  de- 
spite of  its  merits  it  has  failed  to  satisfy 
the  scholarship,  or  commend  itself  to 
the  literary  sense  and  religious  con- 
sciousness of  the  age. 

House  of  Bishops  on   Unity--1886. 

We  do  hereby  affirm,  that  the  Chris- 
tian Unity  now  so  earnestly  desired  by 
the  memorialists,  Can  be  restoied  only 
by  the  return  of  all  Christian  Commun- 
ions to  the  principles  of  Unity  exem- 
plified by  the  Undivided  Catholic 
Church  during  the  first  ages  of  its  ex- 
istence; which  principles  we  believe  to 
he  the  substantial  deposit  of  Christian 
Faith  and  Order  committed  by  Christ 
and  His  Apostles  to  the  Church  unto 
the  end  of  the  world,  and  therefore 
incapable  of  compromise  or  surrender 
by  those  who  have  been  ordained  to 
be  stewards  and  trustees  for  the  com- 
mon and  equal  benefit  of  all  As  in- 
herent parts  of  this  Sacred  Deposit, 
and  therefore  as  essential  to  the  resto- 
ration of  Unity  among  the  divided 
branches  of  Christendom,  we  accept 
the  following,  to  wit: 

[Here  follow  the  four  points,  adopted  by 
the  Lambeth  Conference  in  1888  as  a  'basis 
of  conference,"  summed  'up  in  the  Bishops' 
Pastoral,  as  follows— the  Unchangeable 
Faith  as  expressed  in  the  Ureed  of  Nicaa, 
the  two  Divine  Sacraments,  the  Open  Bible, 
and  that  Apostolic  Order  which  is  the  Wit- 
ness and  Keeper  of  these  till  the  end  of  time.] 

The  Word  was  made  Flesh  : 

And  Dwelt  Among  us. 

The  Son  of  God  clothed  Himself  with 
Human  Nature,  uever  to  lay  it  aside; 
the  Son  of  God  came  to  reside  forever 
in  Human  Nature. 


The  Son  of  God  became  the  Son  of 
Mau,  that  we  might  become  the  Sons 
of  God  (partakers  of  the  Divine  Nature 
by  union  with  Jesus  Christ.) 

Have  Ibecome  God's  Child  by  Baptism 
into  Christ?  [Galatians,  3,  26-27. J 

Do  I  take  pai7is  to  abide  in  Christ 
by  systematic  and  devout  Communions  f 
[St.  John,  6,  £6-57] 

Do  I  strive  to  act  in  ail  thinas  as  a 
Child  of  God  should?  [St.  John,  15,  1-8.] 

The  Holy  Lord  took  upon  Him  our 
sinful  nature,  to  make  us  pure  from  sin. 
Do  I  allow  sin  to  rule  my  heart  stillf 


02 


Christian  Unity. 

Bp.  Littlejohn. 

All  good  men  begin  to  feel  the  on- 
ward sweep  of  the  mighty  current  of 
aspiration  and  prayer  and  thought 
toward  some  radical  change  in  the 
status  of  Christendom  in  respect  of  its 
past  and  present  divisions.  The  shame 
tor  them  begins  to  burn.  The  disgust 
at  them  begins  to  tell  mightily  on  the 
common  thiuking  of  earnest  souls;  but 
it  is  needful  that  we  watch  narrowly 
the  growing  enthusiasm  in  regard  to  it. 
It  is  time  for  cautionary  signals  to  be 
hung  out.  We  shall  want  prudence 
as  well  as  fervor,  a  strong  clinging  to 
things  which  cannot  from  GooVs  stand- 
point, and  ought  not  from  ours,  to  be 
shaken.  Unity,  to  be  worth  anything, 
must  be  founded  on  truth.  Unity,  to 
be  a  vital  power,  must  be  made  up  of 
living  units,  of  wills  and  hearts  and 
heads,  to  whom  nothing  is  so  dear  as 
sound  principles  and  earnest  convic- 
tions An  honest  error  is  better  than  a 
truth  with  the  soul  taken  out  of  it  by  a 
loose,  careless  holding  of  it.  Nothing 
is  so  much  to  be  dreaded  as  compre- 
hension without  a  recognized  centre, 
not  merely  in  Christ,  but  in  the  historic, 
working  Christianity  by  which  He  an- 
nounces Himself  in  history.  Better 
far  stay  as  it  is,  than  that  Christendom 
should  be  deluded  into  a  spurious 
Catholicity— a  thing  of  sentimental 
moonshine  and  airy  platitudes. 

Whatever  turn  the  revived  discussion 
of  the  true  order  of  the  Church  may  take, 
and  however  the  brethren  who  dissent 
from  us  may  draw  upon  the  controver- 
sial armory  of  the  past  or  the  present, 
it  is  certain  that  this  Church  will  never 
for  the  sake  of  union  with  non-Episco- 
pal bodies,  constituting  a  small  fraction 
of  Christendom,  do  anything  to  drive 
it  further  off  than  it  is  today  from  the 
historic  branches  of  the  Catholic  Church 
with  their  more  than  300,000,000  of 
souls. 

Of  what  use  for  the  conquest  of  the 
world,  the  flesh  and  the  devil,  would 
be  a  Church  whose  unity  had  been 
reached  only  by  throwing  over  into  the 
seething,  turbid  sea  of  modern  latitu- 
dinarianism  a  good  share  of  its  ancient 
faith  and  order — the  sacred  deposit 
drawn  from  Holy  Scripture  and  illus- 
trated by  primitive  practice,  which  it  is 
the  one  great  office  of  the  kingdom  of 
God  to  spread  and  transmit  for  the  sal- 
vation of  all  men.  Yes,  let  us  pray  and 
work  with  renewed  fervor  that  all 
Christians  may  be  one;  but  let  us  never 
for  a  moment  give  any  set  of  men 
reason  to  think  that  we  hold  lightly  by 
the  colors  put  into  our  hands  by  our 


fathers  in  the  faith,  or  that  we  know 
of  any  better  marching  orders  than 
those  given  originally  in  the  Apostolic, 
and  renewed  in  the  Nicene  and  re- 
affirmed in  the  Reformation  ages;  mean- 
while, standing  in  our  lot,  doing  our 
work,  feeding  the  flame  on  our  altars, 
preaching  the  faith  once  delivered, 
cherishing  with  hallowed  affection  the 
memory  of  prophets,  apostles  and 
martyrs,  and  lilting  our  souls  in  holy 
adoration  unto  Christ,  who  is  Head 
over  all  things  to  His  Church,  let  us 
leave  the  great  problem  where  it  be- 
longs, with  the  Spirit  of  God,  who  alone 
can  make  men  of  one  mind  and  heart 
in  His  everlasting  household. 


The  American  Church. 

The  "Episcopal  Church1'  is  the  old 
historic  Church  of  the  English  speak- 
ing people.  It  was  founded  while 
Britain  was  a  province  of  the  Roman 
Empire,  long  before  Augustine  landed 
on  her  shores,  aad  continued  in  ex- 
istence after  the  Island  became  Saxon. 
It  was  already  in  existence  when 
England  became  a  Nation,  and  is 
still  the  same  Church,  in  its  Doc- 
trine, its  Apostolic  Ministry,  its  Sacra- 
ments, and  even  in  its  name — the 
"Church  of  England."  This  is  the 
Church  which  preserved  the  Scriptures 
and  translated  them  into  English.  It  is 
the  Church  of  our  fathers.  The  Ameri- 
can Episcopal  Church  is  the  daughter 
of  the  Church  of  England,  and  though 
perfectly  independent,  is  in  full  com- 
munion with  her,  uses  the  same  Prayer 
Book,  teaches  the  same  Doctrine,  prac- 
tices the  same  Ritual,  and  is  the  Di- 
vinely authorized  teacher  of  the  Catho- 
lic Faith  to  this  American  People. 


important  Reflections. 

Who  owns  the  Church?  Our  Lord 
Jesus  Christ.  Very  well:  then  no  man 
has  a  right  to  seek  to  change  its  funda- 
mental principles;  or  to  ignore  it  by  set- 
ting up  a  man-made  substitute.  What 
we  want  is  not  a  religion  with  a  Christian 
flavor,  but  the  actual  Church  and  Cove- 
nant-Kingdom that  our  Lord  founded. 

Are  you  earnest  enough  about  your 
Religion  to  defend  it  as  you  would  your 
own  mother?  Are  you  humble  and  self- 
sacrificing  enough  to  accept  the  entire 
System  of  Church  Life,  as  Christ  gave  it, 
or  only  the  outward  and  easy  parts  of  it 
that  strike  your  impulsive  fancy?  We 
must  please  our  Master,  not  ourselves. 

The  sin  against  the  Holy  Ghost  is  to 
turn  your  back  upon  Divine  Light — to 
resist  gracious  calls  to  Baptism,  Confirm- 
ation, Communion,  and  a  Better  Life. 


93 


"Sunday  is  the  Lord's  Day,  not 
Yours." 

It  is  most  certain  that  the  obligation 
of  keeping  Sunday  as  a  "  Day  of  Rest 
and  Worship,"  sits  much  lighter  upon 
the  consciences  of  a  large  mass  of  people 
to-day,  than  it  did  upon  our  forefathers. 
This  tendency  of  professedly  Christian 
people  to  "  forsake  the  assembling  of 
themselves  together,"  and  to  turn  Sun- 
day into  a  mere  time  of  loafing,  is  no 
doubt  growing  among  us;  and  unless 
the  tide  is  stemmed,  the  next  genera- 
tion will  have  no  use  for  Churches 
during  the  months  of  July,  August  and 
September,  and  places  of  worship  will 
stand  silent  and  closed  for  a  fourth 
part  of  the  year.  There  is  no  use  in 
trying  to  disguise  the  fact.  We  may  as 
well  face  the  truth,  and  the  sooner  we 
have  some  plain  speaking  upon  the 
matter,  the  better  it  will  be. 
I. 

Many  people  think  they  need  not 
go  to  Church.  They  may,  if  they 
choose,  pray  at  home,  they  say,  as  well 
as  at  Church.  This  is  a  sinful  error,  de- 
structive of  the  Christian  Religion. 

There  is  one  day  in  each  week  set 
apart  by  Almighty  God's  will,  for  His 
special  worship;  the  Lord's  Day,  the 
day  of  the  Resurrection  of  Christ.  Do 
not  allow  yourself  to  be  deceived  in  this 
matter;  for,  to  be  absent  from  Church  on 
Sunday  without  due  cause,  is  to  separate 
yovrself  from  the  Mediation  of  Christ, 
to  commit  the  sin  of  disobedience  and  un- 
thankful'ness,  and  to  incur  a  grievous 
loss  of  Divine  Grace. 
II. 

In  Haly  Scripture,  "the  business  of 
Sunday  appears  at  least  as  plainly  as 
the  Day  itself."  The  Rev.  C.  C.  Ed- 
munds, Jr  ,  recently  wrote  as  follows  : 
"If  any  duty  attaches  to  the  Lord's 
Day,  it  is  that  of  worship:  and  if  any 
Act  of  Worship  be  of  Divine  obligation, 
it  is  the  Celebration  of  the  Holy 
Communion.'' 

in. 

1.  Jesus  Christ  has  instituted  "  the 
Lord's  Supper,"  as  the  main  business 
of  Sunday.  [The  Day  is  for  this. J  It  is 
both  our  Chieftst  Act  of  Worship,  and 
our  Chiefest  Means  of  Grace.  All  other 
Services  are  simply  human  safeguards 
and  attendants  to  this  Divine  Service. 
Every  one  should  receive  (or  at  least, 
att  end)Ho\y  Communion  every  Sunday. 

2.  Almighty  God  insists  that  Wor- 
ship must  include  a  sincere  tribute  from 
heart  and  pocket-book.  "  Thou  sbalt 
not  come  before  Me  empty." 

Bishop  Davies  says: 
"  In  the  primitive  Church,  on   the 
first  day  of  the  week,  the  sacrifice  of 


the  Son  of  God  was  always  fittingly 
commemorated  by  the  Celebration  of 
the  Holy  Communion ;  and  I  believe 
that  the  piety  of  apostolic  days  will  be 
revived  and  spiritually  increased  when 
the  Lord's  Own  Service  shall  be  ob- 
served on  the  Lord's  Own  Day." 

I  quote  also  the  well  known  words  of 
Bishop  Coxe  to  his  clergy:  "  The  New 
Testament  tells  us  clearly  to  hallow  the 
Lord's  Day  by  the  Lord's  Supper.  This 
is  our  Law  and  our  Rubric,  and  to  this 
reformation  I  call  you  all,  in  God's 
Name.  I  consider  our  neglect  of  Scrip- 
ture, and  of  the  primitive  example  in 
this  respect,  a  grave  abuse,  and  a  sad 
impeachment  of  our  sincerity  in  claim- 
ing to  follow  Scripture,  and  the  Primi- 
tive Church," 

IV. 

But  Sunday  is  not  only  a  Day  of 
Worship.  It  is  a  Day  of  Recreation. 
Our  Lord  made  it  the  Weekly  Festival 
of  His  Church,  a  day  of  renewed  life 
for  body  and  soul.  And  the  time  has 
come  when  the  Church  should  dis- 
tinctly say  that  the  union  of  Worship 
and  Recreation  on  the  Lord's  Day  does 
not  put  a  man  outside  the  pale  of 
salvation. 

We  cannot  better  explain  the  Sun- 
day keeping  we  desire  to  see,. than  by 
quoting  a  favorite  precept  of  one  of 
England's  Bishops:  "Serve  God  and 
be  cheerful."  Our  aim  should  be,  in 
the  words  of  a  poet,  to  "Move  upward, 
working  out  the  beast;"  so  to  observe 
Sunday  as  "  to  increase  in  us  true 
religion."  If  our  Sundays  do  not  do 
this,  they  are  misspent. — Selected. 

The   Importance   of  Tranquillity. 

Do  you  feel  restless,  ashamed,  and  dis- 
couraged after  a  fault  ? 

Then  let  your  first  care  be  to  resain 
peace  and  tranquillity  of  heart.  Turn 
your  thoughts  from  what  has  happened, 
and  consider  the  infinite  mercy  of  God, 
as  well  as  the  proofs  which  He  has  ever 
given  you  of  it.  Having  by  such  con- 
soling considerations  restored  the  peace 
of  your  soul,  think  seriously  of  your 
offence,  in  order  to  repair  it.  (So  long 
as  disquiet  lasts,  you  are  not  in  a  con- 
dition to  reason  upon  your  fault,  as  is 
useful  and  salutary  for  you  to  do;  and 
instead  of  repairing  it,  you  would  com- 
mit some  new  and  perhaps  more 
grievous  one.) 

We  could  not  vex  the  Evil  One  more 
than  by  clothing  ourselves  with  confi- 
dence after  a  fall.  His  aim  is  to  hold 
us  captive,  in  constraint  of  mind,  which 
amounts  almost  to  despair.  To  frustrate 
this  design  of  the  devil,  we  must  arouse 
as  strong  a  confidence  in  our  heart  as 
possible.  — Select  ed. 


94 


Resignation   to  the    Dispensations 
of  Providence. 

Nothing  happens  in  this  world  but 
by  the  direction  or  permission  of  God. 
St.  Augustine  says,  "Nothing  occurs 
by  chance  in  the  whole  course  of  our 
life.     God  overrules  all." 

This  holds  good  in  sickness  and  in 
death,  in  cold  and  in  heat,  and  in  all 
the  events  of  inanimate  nature;  and 
also  in  what  depends  upon  the  free-will 
of  roan.  Does  your  neighbor  strike 
you  or  slander  you?  You  must,  on  the 
one  hand,  distinguish  the  motion  of  the 
arm  or  of  the  tongue ;  and  on  the  other, 
the  evil  intention  that  directs  the  move- 
ment. The  movement  itself  is  not  sin- 
ful; therefore,  God  can  be  the  author 
of  it.  The  evil  intention,  on  the  con- 
trary, is  entirely  the  work  of  the  hu- 
man will,  and  it  alone  makes  the  sin. 
In  this,  God  takes  no  part. 

Let  us  illustrate  by  an  example. 
The  judge  passes  condign  sentence  of 
death  upon  a  criminal.  Now,  it  hap- 
pens that  the  hangman  is  a  personal 
enemy  of  the  condemned.  He  exe- 
cutes the  sentence  upon  the  culprit, 
not  merely  because  his  office  obliges 
him  to  do  so,  but  because  he  is  animated 
by  a  spirit  of  hatred  and  revenge. 
Evidently,  the  judge  has  no  share  in 
the  sin  of  the  executioner.  The  grati- 
fication of  revenge  formed  no  part  of 
the  judge's  design  in  passing  the  sen- 
tence. He  aimed  only  at  seeing  justice 
executed.  In  like  manner,  God  shares 
not  in  the  evil  designs  of  the  slanderer 
or  the  robber ;  consequently,  the  wicked 
intention  is  wholly  confined  to  the  lat- 
ter. God  wills  you  to  be  humbled  and 
deprived  of  temporal  goods,  that 
thereby  you  may  become  better  and 
more  virtuous.  We  must  always  dis- 
criminate between  what  God  accom- 
plishes through  the  instrumentality  of 
men,  and  what  their  own  evil  will  may 
add  thereto. 

St.  Gregory  shows  us  this  in  the  fol- 
lowing example:  "A  physician  has 
ordered  leeches.  The  little  creatures 
are  intent  only  on  satisfying  their 
thirst.  They  would,  for  this  end,  de- 
prive the  sick  man  of  the  very  last 
drop  of  the  vital  fluid  ;  but  the  physi- 
cian seeks  only  to  withdraw  the  impure 
blood,  and,  by  so  doing,  restore  his 
patient  to  health.  The  leeches  are 
merely  his  instruments.  He  has 
nothing  in  common  with  their  thirst 
for  blood.  God  makes  use  of  men  in 
precisely  the  same  way  that  a  physician 
does  of  leeches.  As  for  the  patient 
himself,  he  feels  no  anxiety.  He  does 
not  look  upon  the  leeches  as  enemies ; 
on  the  contrary,  he  endeavors  to  sup- 


press the  disgust  aroused  by  the  sight 
of  them.  Yes,  he  even  does  all  in  his 
power  to  facilitate  their  action,  for  he 
knows  very  well  that  it  will  be  con- 
tinued no  longer  than  the  physician 
considers  efficacious."  In  like  manner, 
we  should  rest  satisfied  that,  however 
hostile  or  inimical  others  may  be  toward 
us,  they  are  only  instruments  of  salva- 
tion in  the  hands  of  an  all-good,  all- 
wise,  all-powerful  God. — Selected. 

A  Strange  Misapprehension- 

It  is  among  the  most  amazing  phe- 
nomena in  human  experience,  that  the 
religious  revulsion  at  the  Reformation 
should  have  thrown  men  so  far  off 
their  balance  as  to  lead  them  actually 
to  hate  the  symbol  of  their  salva- 
tion. Can  anything  be  more  illogical 
or  more  absolutely  absurd,  than  that 
votaries  of  the  religion  of  the  Cross  (for 
so  Christianity  is  described  when  we 
would  mark  it  off  from  other  religions 
of  the  world,  as  that  of  the  Crescent  or 
of  Buddha)  should  decry  tne  Cross  it- 
self, refusing  it  a  place  on  tomb  or 
spire,  on  Altar  or  in  window,  and 
growing  mad  with  rage  when  they  see 
man  or  woman  or  child  making  the 
sacred  sign  upon  the  breast.  In  re- 
sponse we  take  our  position  with  St. 
Paul  and  say,  "God  forbid  that  I  should 
glory  save  in  the  Cross  of  our  Lord 
Jesus  Christ!"  Why  should  we  not 
glory  in  the  Cross  of  Christ  and  rejoice 
to  see  it  above  the  graves  of  those  we 
love,  and  glittering  on  our  churches, 
casting  its  shadow  on  us  from  the  chan- 
cel window,  greeting  us  with  its  wel- 
come as  it  tells  us  the  house  we  enter 
shelters  Christ's  little  ones,  oris  a  home 
for  His  poor,  or  a  hospital  for  His  sick 
and  infirm?  Why  should  we  not,  with 
the  first  Christians,  of  whom  Tertullian 
speaks  in  the  year  190,  make  the  sacred 
sign  upon  our  persons  when  we  rise  up 
and  when  we  lie  down,  when  we  eat 
our  meals  or  go  forth  to  our  daily  round 
of  duties?  Why  should  we  not  thus 
remind  ourselves  of  Jesus  Christ  by  that 
which  is  the  expression  of  His  infinite 
love  for  us,  the  Cross  on  which  He 
yielded  up  His  life  and  shed  His 
precious  blood  for  sinners? 

Why  should  we  not  glory  in  the 
Cross  of  Christ  since  its  shadow  blesses 
life  from  its  beginning  to  its  end.  It 
marks  the  forehead  of  the  babe  with 
baptizing  water  at  the  Font,  and  it  tells 
the  visitor  to  the  graveyard  that  he  who 
rests  beneath  the  sod  fell  asleep  in 
Jesus;  and  all  the  way  between,  he  is 
better  who  sanctifies  his  home,  his 
work,  his  play,  his  mornings  and  his 
evenings,  his  joys  and  sorrows,  with  the 
sign  of  the  Cross. — Bishop  Seymour. 


95 


SPIRITUAL    GEMS. 


"Resolve — 
Every  morning  on  waking,  whatever  may  have 
been  my  troubles  or  short-comings  on  the  pre- 
vious day,  to  rise  promptly,  joyfully,  gen- 

KROUSLY,  DETERMINED  TO  TRY  TO  DO  BETTER, 

without  ANY  sadness;  and  with  this  thought 
— that,  with  confidence  in  God,  and  with  good- 
will, one  can  overcome  all  difficulties. 

When  there  comes  upon  me  a  perfect 
storm  of  work,  to  resign  myself  simply,  even 
joyously,  and  feel  that  God  asks  this  of  me. 
I  must  not  get  discouraged  even  when  I  feel  I 
have  done  things  imperfectly — only  set  my- 
self TO  DO  BETTER,  HUMBLY  AND  COURA- 
GEOUSLY. 

detraction. 

The  longer  I  live,  the  morel  feel  the  impor- 
tance of  adhering  to  the  following  rules  :  (1) 
To  hear  as  little  as  possible  whatever  is  to  the 
prejudice  of  others.  (2)  To  believe  nothing  of 
the  kind  until  I  am  absolutely  forced  to  it.  (3) 
Never  to  drink  in  the  spirit  of  one  who  circu- 
lates an  ill  report.  (4)  Always  to  moderate,  as 
far  as  I  can,  the  unkindness  which  is  expressed 
toward  others.  (5)  Always  to  believe  that,  if  the 
other  side  were  heard,  a  very  different  account 
would  be  given  of  the  matter. 


Salvation. 

Salvation  is  salvation  from  sin — deliver- 
ance out  of  it — victory  over  it — mastery  and  con- 
quest of  the  enemy  inside  a  man,  which  is  eating 
his  life  out.  We  must  accept  the  offered  pardon 
for  the  past:  must  swear  off'  from  sin,  as  the  one 
ruin  and  curse  and  rottenness  of  human  nature: 
must  forswear  the  world  with  its  cheats  and  de- 
lusions, the  devil  and  his  service,  the  flesh  and 
its  slavery:  must  recognize  that  human  salvation 
is  in  conquering  and  trampling  on  wrong,  lies, 
and  vileness.  To  fight,  and  if  needs  be  to  die 
fighting,  is  the  only  course. 


O  God,  take  my  soul,  for  I  cannot  make  it 
Thine — and  keep  it,  for  J  cannot  keep  it  Thine. 
And  save  me  in  spite  of  myself:  for  Christ's  sake. 
Amen. — Fenefon. 

Would  you  heap  benefits  and  kindness  on  a 
friend  who  was  as  careless  and  flighty  to  you  an 
you  are  to  God? — Fenefon. 

Do  not  regulate  your  Communions  by  your  life, 
but  your  life  by  your  frequent  Communions. — 
Fenelon. 

Occasions  do  not  make  a  man  frail ;  they  sim- 
ply show  what  he  is. 


Silence. 

It  is  not  easy  to  explain  in  a  few  words  the 
multitude  of  evils  which  proceed  from  the 
tongue.  It  is  a  sentence  pronounced  by  the 
Holy  Spirit,  that  much  speaking  is  never 
exempt  from  sin.  The  habit  of  speaking  much 
is  a  source  of  vice,  a  sign  of  ignorance  and  folly. 
In  vain  does  he  who  cannot  bridle  his  tongue, 
labor  to  acquire  the  gift  of  prayer,  peace  of 
heart,  and  union  with  God;  he  will  never  suc- 
ceed. Christian  soul  1  if  thou  wilt  advance  in 
perfection  and  in  the  love  of  God,  I  cannot  say 
to  thee  too  often,  speak  little,  speak  low,  speak 
without  excitement,  speak  when  but  necessary, 
speak  not  ever  uncharitably,  speak  meekly, 
speak  with  simplicity,  speak  truthfully,  speak 
without  affectation,  without  precipitation,  with- 
out vanity  ;  speak  when  thou  oughtest  to  speak, 
and  keep  silence  when  thou  shouldest  keep  it. 

Humility. 

Humility  is  perpetual  quietness  of  the  heart. 
It  is  to  have  no  trouble.  It  is  never  to  be 
fretted,  or  vexed,  or  irritated,  or  sore,  or  disap- 
pointed. It  is  to  expect  nothing,  to  wonder  at 
nothing  that  is  done  against  me.  It  is  to  be  at 
rest  when  nobody  praises  me,  and  when  1  am 
blamed  and  despised.  It  is  to  have  a  blessed 
home  in  myself,  where  I  can  go  in  and  shut  the 
door,  and  kneel  to  my  Father  in  secret,  and  am 
at  peace  as  in  a  deep  sea  of  calmness,  when  all 
around  and  above  is  troubled. 

Trust. 

In  God's  government  of  the  universe,  material 
nterests    are    strictly    subordinated   to  moral 


interests,  because  in  the  view  of  the  Self-Existent 
Moral  Being,  the  material  universe  is  of  lest 
account  than  the  moral.  God  does,  indeed,  foi 
great  and  sufficient  ends,  inflict  keen  loss  upon 
individuals  and  nations;  the  individual  suffer- 
ing can  only  be  accounted  for,  as  forming  part 
of  a  scheme  of  government  which  extends  be- 
yond our  view. 

What  though  to-day 
Thou  canst  not  trace  at  all  the  hidden  reason 

For  the  strange  dealings  through  the  trial- 
season  : 
Trust  and  obey. 

Though  God's  cloud-mystery  enfold  thee  here, 
In  after  life  and  light,  all  shall  be 

Plain  and  clear. 


Can  you  be  said  really  to  belie've  in  God, 
when  the  presence  of  a  human  being  is  a  greater 
restraint  upon  your  actions,  than  the  fact  of  His 
All-Seeing  Eye? 

Do  you  shrink  from  your  faults  coming  to  the 
knowledge  of  man,  while  you  are  unmoved 
when  God  alone  sees  them? 

Have  you  taken  even  half  the  pains  to  do 
things  pleasing  to  God,  that  you  have  to  gain 
the  affections  of  a  human  being? 

It  is  possible  to  think  ourselves  very  generous, 
until  we  see  our  Gifts  and  our  Personal  Ex- 
penses side  by  6ide. 

Write  down,  in  what  ways  your  life  would  be 
practically  different,  if  there  were  no  GOD ! 


9* 


STIRRING  SUGGESTIONS. 


Public  Worship  is  not  a  mutter  of  taste, 
or  choice  or  convenience — it  is  an  im- 
perative duty.  To  omit  it  without  good 
cause,  is  sin.  The  spirit  of  the  worship- 
per should  be  devotional,  the  body  rever- 
ential— your  prayers  should  be  earnest, 
your  praise  hearty,  your  offering  liberal. 
Do  not  criticise  but  pray.  Do  not  look 
around  but  look  up.  Never  be  in  Church 
without  Prayer  Book,  Hymnal,  and  purse. 

Some  consider  me  very  sanguine  be- 
cause I  always  attempt  whatever  has  even 
a  slight  prospect  of  success,  and  am  never 
disheartened  by  failure.  But  the  fact  is  I 
never  do  fail,  for  my  orders  are  not  to  con- 
quer, but  TO  fight;  and  whenever  I  do 
happen  to  conquer  also,  that  is  so  much 
over  and  above. 

God's  call  makesaman  better  or  worse. 
It  calls  him  from  inaction  to  action.  It  is 
the  Captain  issuing  orders.  It  shows 
what  stuff  we  are  made  of.  To  act,  is  to 
progress;  to  fail  to  act  becomes  opposition 
open  or  concealed. 

Are  you  awake  or  asleep?  Are  you  cold 
or  hot?  Are  you  dead  or  alive?  Are  you 
crippled  or  well — in  faith?  Are  you  a  true 
Christian  or  a  make-believe?  Ask  and 
answer  these  questions. 

If  our  religion  is  not  true,  we  are  bound 
to  change  it — if  it  is  true,  we  are  bound 
to  propagate  it. 

What  makes  a  man  a  Christian?  Not 
the  conscious  reception  of  proposed  truth, 
but  Organic  Union  with  Christ. 

The  noblest  remedy  for  injuries  is  ob- 
livion. Light  injuries  are  made  lighter, 
and  heavy  ones  have  their  weight  taken 
away,  by  not  regarding  them. 

To  make  a  promise  is  a  matter  of  choice 
— to  keep  a  promise  you  have  made  is  a 
matter  of  necessity. 

Don't  you  know  that  business  and 
pleasure  will  steal  all  your  time  and 
strength  and  money,  unless  you  deliber- 
ately put  Religious  Duties  first.  The 
busier  you  are,  the  more  necessary  it  is 
that  your  religion  should  be  intense; 
otherwise  you  will  be  "swamped."  In- 
difference is  paralysis,  spiritual  stupor: 
the  victims  do  not  realize  any  danger.  Is 
that  your  case? 

"Sometimes  I  don't  feel  in  the  mood 
for  praying,  and  then  I  don't  pray,'  said 
a  depressed  brother  to  his  friend  oi:e  day. 
To  this  the  friend  replied  by  asking, 
"  What  hive  your  Moods  to  do  with  your 
duty?  Mood  or  no  mood,  it  is  your  duty 
to  prav.  If  you  really  want  God  to  bless 
you,  He  will  not  refuse  your  request  be- 
cause of  your  mental  depression." 


In  any  matter  of  grievance  or  criticism 
talk  openly  and  frankly  with  your  Minis- 
ter. Honest  criticism  and  honest  ap- 
proval are  manly  things  both  to  give  and 
receive.  Never  brood  over  a  Parish  trouble 
but  tell  it  to  the  Minister  at  once.  Take 
nothing  on  hearsay,  and  take  nothing  for 
granted. 

It  is  our  first  duty,  by  organization  and 
personal  fidelity  to,  ensure  the  increased 
efficiency  and  stability  of  our  Parish. 

I  have  a  good  deal  of  respect  for  the 
old  woman,  who  in  the  time  of  war, 
started  out  with  a  poker  when  the  enemy 
was  approaching.  She  was  asked  what 
she  could  do  with  that,  and  replied,  "I 
can  show  them  which  side  I  am  on." 

The  man  doesn't  live,  who  can  afford  to 
let  a  day  pass  without  hearing  or  reading 
the  Word  of  God.  Failure  in  this  is  the 
source  of  neglect  as  to  Daily  Prayer, 
Weekly  Worship,  Monthly  Communion, 
and  Christian  Charity  and  good  works. 
Don't  try  to  sail  your  ship  without  com- 
pass or  rudder. 

If  there  be  one  custom  more  than  an- 
other that  has  the  plain  sanction  of  the 
Prayer  Book,  it  is  the  custom  of  having 
morning  and  evening  prayer  every  day. 
The  title  at  the  beginning  of  the  service 
is  '  'The  Order  for  Daily  Morning  Prayer, ' ' 
(and  similarly,  "The  Order  for  Daily 
Evening  Prayer.")  The  psalter,  or  book 
of  psalms,  isappointed  to  be  read  through 
ONCE  EVERV  month,  being  divided  into 
portions  for  every  morning  and  evening 
in  the  month.  The  rest  of  Holy  Scrip 
ture  is  divided  into  lessons  for  EVERV 
day  in  the  year;  so  that  in  course  of  a 
twelvemonth,  the  Old  Testament  is  read 
through  once,  and  the  New  Testament 
several  times. 

Of  course,  as  is  the  case  in  a  majority 
of- our  parishes,  there  may  be  urgent  and 
practical  reasons  for  leaving  this  plain 
provision  of  the  Prayer  Book  unfulfilled, 
especially  where  a  clergyman  is  working 
single-handed  and  alone;  BUT  THIS 
SHOULD  NOT  be  made  an  excuse  for 
FORGETTING  THE  NORMAL  STATE  Otf 
THINGS. 

In  every  CITY  at  least,  the  Church  bell 
ought  to  be  heard  daily,  inviting  all  to 
join  in  the  Church's  worship  and  inter- 
cession. 

President  White,  in  his  farewell  address 
to  the  students  of  Cornell  University, 
among  other  excellent  things,  said  to 
them:  ''Do  not  try  to  be  smart,  but  do 
everything  that  comes  to  your  lot  in  a 
faithful  and  satisfactory  manner."  It  is 
hardly  possible  to  embody  in  an  equal 
number  of  words,  more  practical  wisdom 
in  the  affairs  of  this  life. 


97 


' '  Suppose  that  in  all  the  world  there 
were,  at  a  given  time,  but  a  single  Christ 
ian;  and  that  he,  as  a  result  of  a  whole 
year  of  effort,  should  bring  one  other 
person  to  a  knowledge  of  Christ— and 
that  they  two,  at  the  end  of  the  second 
year,  should  each  bring  one  other  to  join 
them,  making  four  in  all;  and  at  the  end 
of  the  third  year,  these  four  should  in  the 
same  way  grow  to  number  eight  Christ- 
ians; and  so  on.  The  time  needed,  at 
this  rate,  to  bring  every  person  in  the 
world  under  allegiance  to  Christ,  would 
be  only  thirty -two  years." 

YOUR   WORK. 

For  1800  years,  one  small  country  has 
been  the  centre  of  attraction  to  millions 
of  human  beings.  The  land  of  Christ, 
the  place  where  He  was  born,  and  lived 
and  died,  has  drawn  towards  itself  the 
noblest  of  men.  They  freely  gave  their 
ease,  their  wealth,  their  time,  even  life 
itself,  to  rescue  the  Holy  Land.  When 
the  cry  came,  "The  Holy  Land  is  in  the 
hands  of  the  infidel  Saracens,  and  the 
impure  Mahometans,"  men  took  the 
Cross,  and  bound  it  on  their  arm  and  on 
their  breast,  and  swore  that  they  would 
not  rest,  until  they  had  fought  and  won 
back  the  land  for  God. 

But  the  true  Holy  Land  is  the  Chris- 
tian's Body.  This  is  to-day  in  the  hands 
of  the  infidel,  the  drunkard,  and  the  im- 
pure. The  Holy  Land  is  defiled,  and  the 
true  Knights  are  few.  Who  will  for  the 
love  of  God,  take  the  Cross,  to-day  ? 
Who  will  fasten  the  Cross  on  his  breast, 
and  when  asked  to  rescue  the  Holy  Land 
of  the  Christian's  Body  from  Intemper- 
ance, Blasphemy,  and  Impurity,  and 
from  every  sin,  will  answer,  "  By  God's 
Grace,  I  wrw,." 

Your  work  then,  is  to  bring  your  own 
soul,  penitent  and  humbled,  into  re- 
newed and  constant  contact  with  Christ's 
Sacramental  Grace,  and  to  induce  others 
to  do  the  same. 

Dr.  Howland  said  that  he  never  hesi- 
tated to  direct  the  personal  attention  of 
each  man  of  his  congregation,  to  the  Im- 
mense Debt  of  Gratitude  we  personally 
owe  to  our  Creator,  Redeemer  andSancti- 
fier  :  and  that  business  men,  trained  as 
such  to  recognize  and  repay  obligations 
and  favors,  were  the  first  and  readiest  to 
give  Loyal  and  Generous  Response  to  the 
Obligations  of  Christianity. 

Dr.  Dix, speaking  to  those,  (whose  busi- 
ness life  and  Lodge  life  is  a  constant  re- 
cognition of  equitable  rights  of  individuals 
and  corporations,)  says  that  the  Christian 
Religion  is  the  personal  property  of  Jesus 
Christ,  given  to  us  in  trust.  We  have  no 
right  to  compromise  it,  or  alter  it ;  but, 
as  faithful  stewards,  to  retain  it,  and 
hand  it  on  in  its  integrity.  He  came  and 
founded  His  Church  1,860  years  ago,  and 
no  modern  organization  can  in  loyalty  be 


substituted  for  it,  any  more  than  you  or 
I  could  start  a  New  Order,  and  call  it 
Ancient  Freemasonry.  And  the  condi- 
tions of  Initiation  and  of  Good  Standing 
in  the  Church  of  Christ,  are  His,  not  ours, 
and  may  not  be  set  aside  or  changed  by  us. 

"  This  have  I  done  for  thee: 
What  wiliest  thou  for  Me?  " 
The  principle  of  reparation  underlies 
all  Christian  Worship.  The  magnificence 
of  the  Cathedral,  or  the  endeavor  to  beau- 
tify the  humblest  Mission  Church,  we 
offer  as  reparation  to  Him,  who  for  our 
sake,  had  nowhere  to  lay  His  Head.  Our 
choral  worship  is  an  act  of  reparation  for 
the  cries  of  "Crucify  Him!  Crucify 
Him!"  We  offer  our  substance  for  the 
flowers,  or  embroidery  of  the  Altar,  be- 
cause the  soldiers  gave  Him  but  thorns, 
and  stripped  Him  of  His  garments.  The 
bowed  knee  or  head  is  not  merely  the 
thankful  recognition  of  the  Incarnation, 
but  is  offered  with  some  idea  of  atone- 
ment for  the  bowing  of  the  knee  in  scorn, 
and  the  wagging  of  contemptuous  heads. 


"Absolution  is  indeed  a  superhuman 
thing.  The  officers  of  tbe  Church,  to 
whom  Jesus  Christ  has  entrusted  the 
Absolving  Power  {St.  John  20:  23),  ex- 
ercise it  ministerially  for  Him;  not  as  a 
possession  of  their  own.  They  are  His 
Ambassadors,  offering  reconciliation  on 
no  terms  but  His;  but,  on  His  terms, 
confidently  offering  it." 

"The  Absolution  is  the  same  whether 
public  or  private:  it  is  as  valid  and  full, 
when  uttered  in  a  general  formula  to  a 
thousand  together,  as  when  uttered  to 
them  one  by  one;  but  it  is  to  be  feared, 
that  the  Public  Absolutions  are,  as  a 
rule,  more  listlessly  received,  than  the 
private. 

The  Anglican  Church  vindicates  for 
Her  children,  the  liberty  with  which 
Christ  has  set  us  free-in  both  directions. 
If  conscience  tells  them  that  a  full  and 
explicit  confession  before  God  alone, 
joined  with  general  confession  in  the 
Public  Service,  would  be  more  bene- 
ficial to  their  advance  in  holiness,  than 
a  private  confession  to  a  Priest,  no  man 
may  compel  them  to  aprivate  Confession. 
If  conscience,  on  the  other  hand,  tells 
them  that  a  private  confession  would 
be  beneficial,  no  man  would  dare  to  for- 
bid it  to  them. — Canon  Mason. 


All  the  difficulties  in  the  Old  Testa- 
ment are  mere  dust  in  the  balance, 
when  set  against  the  difficulty  of  re- 
jecting the  testimony  of  Him  Who 
is  Omniscient,  Who  made  the  world, 
and  Who  is  God.  And  these  difficulties 
have  a  spiritual  value  for  us :  they 
prove  whether  we  rely  on  ourselves  or 
on  Him. 


98 


From  Bishop  Huntington's  Charge 
to  the  Brotherhood. 

Tell  men  God  i3  seeking  for  them, 
their  God.  (The  lost  sheep  are  not 
apt  to  find  themselves.)  *  *  *  They 
need  to  learn,  not  that  there  is  a  God, 
but  what  kind  of  a  God,  God  is.  *  *  * 
True,  your  Bible  tells  men  they  are  to 
seek  after  Him. — But  they  are  to  come 
to  Him,  because  first  He  came  to  them. 

You  do  not  stop  to  ask  who,  or 
where,  or  how  bad,  they  are.  They 
are  your  brothers.  Tell  them  the  Shep- 
heid,  your  Father  and  theirs,  is  seeking 
them  out.  *  *  *  It  will  be  in  your 
calling,  to  offer  the  gift  of  Life  to  bad 
men,  some  of  them  very  bad,  bad  be- 
cause they  choose  to  be  sensual,  false, 
cruel,  profane,  greedy,  seducers,  blas- 
phemers. They  are  without  God  in  the 
world,  not  because  God  is  not  in  His 
world,  but  because  for  one  lust  or 
another,  they  will  not  let  God  find 
them  in  His  world. 

Do  not  pretend  to  yourself  or  to 
them,  that  they  are  not  "lost."  There  is 
nothing  manly  in  flattery,  in  paltering 
with  everlasting  verities  and  sanctities, 
in  hiding  terrible  dangers,  or  in  treat- 
ing persons  or  things  as  if  they  were 
what  they  are  not,  but  ought  to  be. 
Did  St.  Paul  say  much  to  men  of  the 
beauty  and  purity  and  dignity  of  the 
human  nature  in  them  by  their  natural 
birth?  Did  he  teach  mankind  that 
they  could  be  holy  without  Regenera- 
tion, or  be  saved  without  faith  in  a 
Redeemer? 

My  first  word  to  him  then  must  not 
be  culture,  but  Christ.  I  must  speak 
to  him,  not  much  of  what  good  is  in 
him — but  of  what  is  not  yet  in  him, 
but  is  in  Christ  fo^  him.  *  *  *  I 
will  not  tell  him  what  he  can  do  for 
himself;  I  am  not  sure  about  that; 
but  I  will  beseech  him  to  let  the  Med- 
iator (who  is  more  human  than  any 
man  'ever  was,  and  yet  is  more  than 
human.)  adopt  him  and  live  in  him. 

The  dignity  of  man  is  in  a  provided 
capacity  tor  a  union  of  man  with  God 
in  the  Second  Admn,  the  Elder  Brother : 
of  a  redeemed  Family.  *  *  *  [\Ve 
are  to  be  horn  into  that  Family  in 
Baptism,  we  are  to  receive  the  franchise 
of  that  Kugdom,  we  are  to  be  fed  with 
the  Food  that  makes  us  sharers  in  the 
life  of  the  Second  Adam,  the  Son  of 
Man].  To  separate  ourselves  from  that 
Living  One,  to  separate  ourselves  from 
the  ommon  life,  the  brotherhood  of 
the  Eternal  Brother,  that  is  damnation, 
and  there  is  no  other. 


Man's   Spiritual   Needs. 
Underneath  all  your  work  of  win- 
ning men,  there  must  be  a  Christian 


Doctrine  of  what  Man  is.  You  will 
use  it  every  time  you  try  to  bring  man 
and  God  together— every  time  you  tell 
your  brother  that  God  is  seeking  him. 

Till  about  a  hundred  years  ago,  The- 
ology and  the  Pulpit,  in  these  Eastern 
States,  insisted  aloud  that  mankind  are 
accursed  absolutely,  universally,  total- 
ly, by  reason  of  the  first  transgression. 
That  was  believed.  I  heard  it  preached 
through  all  my  childhood  with  learn- 
ing, logic,  and  as  much  pictorial  lutid- 
ness  as  the  preacher's  imagination  could 
supply.     (We  are  out  of  that  eclipse  ) 

Then  came  a  protest  and  a  reaction. 
They  exposed  and  smote  the  frightful 
half  truth,  and  put  in  its  place  another 
half  truth,  fair  to  see,  soothing  to  hear, 
with  subtle  and  sweet  poison  uuder  its 
tongue.  "Human  nature,"  it  said,  "is 
a  glorious  creature  on  an  inevitable 
road  to  all  sorts  of  perfection.  Genera- 
tions, individuals,  all  are  moving  one 
way  from  the  first,  only  some  farther 
along  than  the  rest.  Sin  is  not  diso- 
bedience, rebellion,  conscious  guilt,  but 
an  imperfect  development." 

However  successful  this  optimistic 
dream  might  be  as  a  Philosophy,  two 
stumbling  blocks  lie  in  the  way  of  it  as  a 
Gospel.  (1)  One  is  that  if  the  difficulty 
were  no  deeper  than  that,  the  New  Tes- 
tament could  never  have  been  written 
at  all,  or  the  Church  purchased  with  the 
Redeemer's  Sacrifice — (2)  the  other, 
that  there  keeps  coming  up  forever,  out 
of  the  fathomless  human  heart,  a  cry  of 
an  agony  that  can  have  but  one  healing 
— the  cry  of  the  51st  Psalm,  of  the  Pub- 
lican in  the  Temple,  of  Saul  of  Tarsus, 
of  uncounted  millions  of  sinning  men. 


Nothing  is  to  be  gained  by  fast  and 
loose  playing  with  promises,  with  the 
Bible's  boundary  lines,  with  words 
which  are  symbols  of  truths,  and  have 
the  sanctity  of  a  vow — nothing  gained 
that  is  lasting.  If,  in  Holy  Baptism,  I 
was  "made  a  member  of  Christ,  the  child 
of  God,  and  an  inheritor  of  the  Kingdom 
of  Eeaven,"  then  being  so  made,  there  is 
a  solemn  sense  in  which  1  was  not  so 
before,  and  could  not  be  so  otherwise. 
True  manliness,  loyal  manliness,  is  too 
honorable  for  a  spurious  liberality. 
God  will  take  care  of  the  souls  outside. 
Our  business  is  where  His  Law.  His 
Order,  His  Will,  revealed  in  His  Word, 
and  certified  in  History,  have  fixed  us. 
Attempts  to  revise  His  Counsels  or  to 
stretch  our  Creeds  to  the  measure  of 
our  impulses,  cannot  count  on  a  per- 
manent prosperity.  We  are  neither 
framers  of  the  Divine  Constitution,  nor 
masters  of  its  administration.  — Bp.  H. 


99 


Original  Sin. 

All  the  flood  of  beings  to  whom 
Adam  has  transmitted  his  nature,  are 
evd  and  sinful ;  and  yet  amidst  all 
this  woeful  ruin,  there  are  signs  of 
hope.  Although  human  nature  no 
longer  naturally  develops  into  the 
Divine  likenes-*,  but  the  opposite,  yet 
it  still  retains  the  Divine  image,  broken 
and  obscured,  but  remaining. 

We  have  to  deal  (1)  with  those"  who 
deny  Original  Sin,  and  (2)  with  those 
who  mistake  its  nature  and  unduly 
magnify  its  consequences. 

1.  [Rationalism  proceeds  on  the  sup- 
position that  the  old  wounded  nature  is 
all  sufficient  for  us,  needing  only  culti- 
vation; and  that  nothing  supernatural 
is  required.] 

We  claim  that  Faith,  Pbilo-ophy, 
and  daily  experience  undeniably  con- 
cur in  asserting  that  the  soul  of  each 
one  from  his  birth  is  perverted. 

The  accepted  teaching  of  the  Church, 
is  to  the  effect  that  Adam,  by  sin,  lost 
his  original  Righteousness  and  Holi- 
ness, drew  down  upon  himself  the 
anger  of  the  Almighty,  incurred  the 
penalty  of  death,  and  in  body  and  soul 
became  deteriorated;  that  this  sinful 
condition  is  transmitted  to  all  his  pos- 
terity, through  natural  generation,  en- 
tailing the  consequences  that  man  is  of 
himself  incapable  of  doing  acts  well- 
pleasing  to  God,  or  of  being  in  any 
way  justified  before  Him,  save  only  by 
the  merit  of  Jesus  Christ,  the  one 
Mediator  between  God  and  man. 

[Christianity  declares  that  the 
wounds  are  in  themselves  mortal;  that 
we  are  by  nature  in  a  dying  state 
spiritually;  and  that  we  need,  there- 
fore, for  our  restoration  from  the  evils 
wrought  by  sin  and  the  Fall,  the  gift 
of  a  new  nature:  the  new  infusion,  that 
is  to  say,  from  God  of  something  ad- 
ditional to  that  nature  with  which  we 
were,  as  a  race,  left  after  the  Fall; 
that,  in  short,  we  need  to  have  re- 
stored to  us,  for  our  justification,  pre- 
cisely what  we  lost.] 

Regeneration  consists  in  there-estab- 
lishment of  our  primeval  condition, 
when  man's  lower  faculties  acted  under 
the  guidance  of  his  reason,  as  his  rea- 
son was  in  obedience  to  God. 

[The  Supernatural  or  Sacramental 
Life  is  built  into  the  foundation  of  tho 
natural  life,  in  each  baptized  man — 
the  Supernatural  not  intended  to  de- 
stroy the  natural,  but  to  perfect  it.] 

2.  It  will  be  seen,  however,  that  all 
true  morality  must  rest,  on  a  certain 
limitation  of  the  idea  of  the  magnitude 
of  the  effect  of  Original  Sin.  If  all  the 
higher    spiritual   faculties    be    utterly 


desttoyed,  how  can  man  really  griev» 
over  his  shortcomings,  if  God  has  de- 
prived him  of  all  power  of  overcoming 
and  avoiding  these  shortcomings. 
Deeply  penetrated  as  the  Church  h, 
with  the  enormity  and  misery  of  that 
hereditary  evil  which  affects  our  race, 
She  would  be  false  to  the  experience  of 
life,  as  well  as  to  precise  Tfceology,  if 
She  were  to  allow  sentiment  to  take 
the  place  of  reason  in  this  respect. 
Man  is  "very  Jar  gone  from  Original 
Righteousness"  but  nut" wholly  deprived 
of  Original  Righteousness."  Thus  the 
estimate  of  the  nature  and  effects  of 
Original  Sin,  forms  the  turning-point 
between  the  Ancient  Faith  of  the 
Church,  and  the  Systems  of  the  16th 
Century.  If  all  the  germs  of  good  be 
extirpated  in  fallen  man,  there  can  be 
no  cooperation  on  his  part,  with  th» 
work  of  Divine  Grace.  There  can  be 
no  response  to  the  operations  of  God 
upon  the  soul ;  therefore  man  becomes 
passive  in  the  work  of  Regeneration, — 
his  Justification  becomes  of  necessity 
the  mere  imputation  of  the  righteous- 
ness of  another — there  can  be  no  corre- 
spondence with  God's  work,  by  man  in 
the  life  of  the  Christian.  On  the  other 
hand,  grant  that  in  fallen  man  (though 
very  far  gone  from  Original  R'ghteous- 
uess)  there  still  exists  the  capacity  for 
the  love  of  God,  there  remains  full 
scope  for  a  supernatural  transfigura- 
tiou.  Diviue  Grace  stoops  to  this  low- 
liness— imparts  to  the  free-will  and 
sin-polluted  faculties,  a  heavenly  con- 
secration— really  cleanses,  strengthens, 
and  matures  the  soul — leads  him  on 
from  strength  to  strength,  making  him 
daily  better,  holier,  and  more  Christ- 
like, till  the  hour  of  his  trial  is  accom- 
plished.— Selected. 

Act  Promptly. 

When  a  temptation  comes,  meet  it 
squarely,  do  not  hesitate  to  act  on  the 
instant  decision  of  conscience.  When 
Balak  came  to  Balaam  with  his  request 
and  promised  reward,  Balaam  knew 
perfectly  well  what  his  line  of  action 
should  be,  but  he  waited  and  twisted 
and  turned  to  see  if  he  could  not  obey 
God's  message  and  in  some  way  secure 
Balak  s  favor.  He  permanently  im- 
paired the  moral  fibre  of  his  character, 
and  you  will  do  the  same  unless  you 
act  on  your  first  religious   thought. 

"I  expect  to  pass  through  this  world 
but  once;  if,  therefore,  there  is  any 
kindness  I  can  show  or  any  good  thing 
I  can  do  to  my  fellow  human  beings, 
let  me  do  it,  now  ;  let  me  not  defer  or 
neglect  it,  for  I  shall  not  pass  this  way 
again." 


INSTRUCTION  ON  PRAYER. 


1.  The  Public  Offices  of  Morning  and 
Evening  Prayer  should  be  said  daily. — 
(Rubric  at  beginning  of  Grayer  Book.) 

2.  Each  communicant,  who  is  the 
head  of  a  family,  should  live  in  the 
daily  exercise  of  Family  Worship. — 
[Form  of  Prayers  to  be  used  in  families.] 

3.  Diligent  Prayer  is  enjoined  upon 
all  baptized  persons.— [See  CatechUm  ] 

4.  We  are  to  pray  for  the  Whole 
Church,  here  and  beyond. —  [Communion 
Service:  Burial  Office:  Litany.] 


"Individual  prajer,  private  faith, 
and  persoual  piety,  are  necessary  to 
the  Christian  Life,  but  they  have  no 
right  in  themselves  to  acceptance. 
Nothing  has  a  claim  to  acceptance,  but 
the  Sacrifice  of  Christ." 

"All  Christian  Prayer  is  fouuded 
upon  the  Eueharistic  Communion  and 
Sacrifice.  We  acquire  the  right  to 
pray  by  union  with  Christ,  and  we 
exercise  it  by  pleading  His  Merits." 

"The  Holy  Eucharist  is  truly  effica- 
cious for  the  obtaining  of  all  those 
things,  which  are  the  subject-matter  of 
Prayer  and  Intercession.  This  is  mani- 
fest, on  the  slightest  inspection  of  the 
ancient  Lituigies;  it  rests  upon  their 
structure  and  general  tenor.  Their 
common  purpose"  is  to  solicit  benefits 
for  the  worshippers,  and  for  the  whole 
Body  of  Christ." 

"The  solitary  prayer  of  the  indi- 
vidual Christian  and  the  united  prayers 
of  the  Church  are  alike  in  this  respect: 
they  are  heard  only  by  virtue  of  mem- 
bership in  Christ,  and  so  far  as  they 
are  in  true  agreement  with  His  own 
Intercession." 


"Prayer  in  Christ's  Name,  whether 
public  or  private,  must  be  unreservedly 
in  accordance  with  His  Revealed  Char- 
acter and  Purpose.  St.  Augustine 
says:  "We  do  not  ask  in  the  Name  of 
the  Master,  what  we  ask  otherwise  than 
by  our  Master's  rules."  Such  a  caution 
puts  us  on  our  guard  in  prayer.  It  makes 
us  ask  conditionally,  for  things  about 
which  we  are  not  clear.  At  the  same 
time,  when  we  cordially  accept  the 
Name  in  which  we  pray,  it  gives  us 
perfect  assurance  in  two  directions: 

1.  It  assures  us  that  our  prayers  will 
not  be  literally  and  mechanically  an- 
swered, however  fervently  we  pray,  if 
what  we  beg,  would  be  harmful  to  our- 
selves, or  to  the  Church,  or  to  the  honor 
of  Christ. 

2.  It  also  assures  us  that,  if  what  we 
ask  is  good,  we  shall  certainly  gain  it 
in  due  lime. 


Prayer  is  thus  the  free  and  filial  ex- 
pression of  our  desires  to  the  Heavenly 
Father,  in  the  confidence  that  His  Wis- 
dom is  greater  than  ours,  and  His  Love 
and  Power  as  great  as  His  Wisdom." 

"As  it  is  in  temporal  things,  so  also 
in  spiritual.  God  allows  His  operation 
to  be  conditioned  by  ours.  The  riches 
with  which  God  lias  stored  a  fertile 
country,  are  left  idle,  or  opened  out, 
according  to  the  energy  and  skill  of  its 
possessor*.  And  so  with  the  Riches  of 
the  Kingdom  of  Grace." 

"The  Church  especially  b:ds  us  pray 
for  the  departed,  that  God's  Kingdom 
may  be  hastened,  so  that  they  and  we 
alike,  may  have  our  perfect  consumma- 
tion, both  in  body  and  soul.  But  any 
other  petitions  which  we  please  to  offer 
for  them,  we  may  freely  offer,  provided 
that  we  offer  them  subject  to  those 
general  laws  of  prayer,  which  have 
been  already  laid  down.  It  is  a  cruel 
wrong  to  Christian  mourners,  when 
they  are  deterred  from  pouring  out 
their  hearts  in  prayer  for  the  dead. 
God  is  a  father,  and  would  have  us  tel 
Him  everything  we  feel.  If  there  is 
any  desire  in  our  minds  which  we  dare 
not  bring  to  Him,  we  ought  not  retain 
it  at  all.  Everything  that  we  may 
legitimately  wish  for,  we  may  rever- 
ently ask.  We  may  not  ask  for  things 
which  God  makes  it  plain,  that  He 
does  not  will — such  as,  the  return  of 
the  dead  to  this  corruptible  life  [and  its 
opportunities  ]  or  communicaMon  with 
tne  dead,  in  superstiiious  and  forbid- 
den ways.  Nor  ought  we  to  make 
definite  petitions  based  on  uncertain 
knowledge  of  the  facts.  But  it  is  safe, 
with  St.  Paul,  to  ask  for  the  departed, 
"mercy  in  that  day"  2  Tim.  1,  18.,  or 
with  the  Psalmist,  that  they  and  i heir 
afflictions  may  be  "remembered" 
Ps.  130,  1.  The  kind  of  requests, 
which  ancient  piety  was  accustomed  to 
make  for  them,  may  be  stated  as  fol- 
lows: rest,  peace,  refreshment — light 
perpetual,  the  favor  of  the  Divine  re- 
gard— a  portion  with  the  saints — a 
joyful  resurrection  and  a  merciful 
judgment.  It  is  not  unavailing  or  su- 
perfluous to  offer  such  prayers." 

"The  dead  do  not  need  the  succor  of 
the  prayers  of  the  living,  in  the  same 
way  as  those  do,  who  are  still  liable 
to  temptation:  nevertheless  our  prayers 
are  of  use  to  them  in  their  progress. 
To  omit  the  mention  of  them  in  the 
devotions  of  the  Christian  Church  on 
earth,  would  imply  that  all  connection 
between  them  and  us  had  ceased; 
nothing  could  be  more  untrue." 


Probation   Ends  at  Death— 

But  JZducation,  Growth,  Discipline,  Does  A'ol 
E rid  at  Death,  and  Therefore  Continues  to  be 
a  Proper  Subject  of  Prayer. 

This  period  of  the  earthly  life  is  our 
time  of  probation  ;  and  so  far  as  our 
present  knowledge  serves,  there  is  no 
other.  The  moral  bent  13  sufficiently 
exhibited  here,  and  we  have  no  war- 
rant for  teaching  that  it  can  be  radically 
altered  elsewhere.  St.  Austin  lays  it 
down,  that  no  sacrifices  which  the 
Oburch  can  offer,  are  of  any  avail  for 
those  who  have  departed  without  at 
least  the  rudiments  of  faith  and  repent- 
ance The  thought  that  impenitent 
wickedness  will  have  another  chance, 
or  series  of  chances  hereafter,  not  only 
weakens  the  force  of  fear  as  a  dissua- 
sive from  sin,  but  it  appears  to  involve 
a  loss  in  the  opposite  direction  as  well. 
If  in  some  future  state,  men  may 
change  from  fixed  evil,  to  good,  it 
would  seem  arbitrary  to  deny  that  they 
might  change  from  fixed  good,  to  evif. 
This  would  be  intolerable  to  the  Christ- 
ian heart  and  conscience,  already  sorely 
taxed.  Faith  demands,  and  Scripture 
gives  it  a  right  to  demand,  that  the 
judgment  founded  upon  conduct  in  this 
life,  should  be  eternal  and  final,  and 
that  probation  should  be  at  an  end. 

But  this  life  is  far  more  than  a  pro- 
bation; it  is  an  education,  a  discipline; 
and  this  aspect  of  existence  by  no 
means  ceases  at  death.  No  unfair 
strain  is  put  upon  St.  Paul's  language 
by  supposing  that  he  distinctly  contem- 
plated a  progressive  work  of  grace  in 
the  soul  between  death  and  judgment. 
"I  am  confident,"  he  says,  "of  this 
very  thing:  that  He  who  began  in  you 
a  good  work,  will  accomplish  it  until 
the  day  of  Jesus  Christ."  (Phil.  1  :  6.) 
While,  therefore,  we  must  hesitate  to 
affirm  that  souls  are  still  open  to  begin 
conversion  in  the  Intermediate  State, 
we  may  hope  that  many,  in  whom  con- 
version was  very  imperfect  here,  will 
then  be  ripened  to  such  a  degree  of 
perfection  as  they  are  found  capable 
of.  There  is  a  wide  differeuce  between 
an  unawakened  state,  and  one  of  wil- 
fully thwarting  God's  motions,  or 
"  doing  despite  unto  the  Spirit  of 
Grace."  For  this  latter  unhappy  class. 
we  are  told  of  no  fresh  kinds  of  oppor- 
tunity and  no  ways  of  retrieving  the 
past.  But  we  may  feel  confident  that 
those  wills  which  were,  at  last,  on  the 
whole,  upon  the  right  side,  though 
with  no  strong  determination,  will  be 
saved  by  being  hereafter  subjected  to 
some  purifying  and  bracing  action  of 
God's  love.  He  cannot  cast  away  the 
undeveloped  germs,  or  the  shrunken 
remains,  of  goodness. — Mason. 


The   Holy  Communion  in    Connec- 
tion With    Funerals. 

"And  then  for  those  our  dearest  and  our  best. 
"By  this  prevailing;  Presence  we  appeal; 
"O.  fold  them  closer  to  Thy  Mercy's  Breast: 
"O,  do  Thine  utmost  for  their  souls'  true  weal." 

One  of  the  oldest,  sweetest,  and  most 
helpful  customs  of  the  Church  of  God, 
is  to  have  the  Holy  Communion  in  con- 
nection with  funerals,  either  as  part  of 
the  Burial  Service,  or  at  a  previous 
hour  of  the  same  day.  (Also  on  Anni- 
versaries.) 

There  are  those  who  associate  this 
ancient  custom  with  modern  erroneous 
doctrines  ;  but  surely,  if  it  was  proper 
to  be  done  at  every  burial  in  the  Pure 
and  Undivided  Church,  it  is  proper  to- 
day. The  outside  world  is  sure  to  put  a 
wrong  interpretation  on  everything  we 
do  or  say:  so  that  the  best  course,  the 
consistent  course,  is  to  do  our  duty,  and 
quietly  take  comfort  in  the  blessed 
privileges  of  the  Church. 

Note  — It  is  very  important  that  each 
one  while  in  health,  (in  addition  to 
other  preparations),  should  write  out 
directions  concerning  his  or  her  own 
Funeral,  and  deposit  the  paper  with 
the  Rector,  or  with  some  trusted  friend. 
Truly,  "  in  the  midst  of  life  we  are  in 
death." 


Somewhere. 

How  can  I  cease  to  pray  for  thee  ?    Somewhere 
In  God's  great  universe  thou  art  to-day. 

Can  He  not  reach  thee  with  His  tender  care? 
Can  He  not  hear  me  when  for  thee  I  pray  ? 

What  matters  it  to  Him  who  holds  within 
The  hollow  of  His  hand  all  worlds,  all  space. 

That  thou  art  done  with  earthly  pain  and  sin  ? 
Somewhere  within  His  ken  thou  hast  a  place. 

Somewhere  thou  livest,  and  hast  need  of  Him; 

Somewhere  thy  soul   sees    higher  heights  to 
climb; 
And  somewhere  still,  there  may  be  valleys  dim 

That  thou  must  pass,  to  reach  the  hills  sublimef 

Then  all  the  more  because  thou  canst  not  hear 
Poor  human  words  of  blessing,  will  I  pray — 

Otrue,  brave  heart  !  Cod  bless  thee  !  wheresoe'er 
In  His  great  universe  thou  art  to-day  I 


However  small  may  be  a  man's  creed, 
let  him  make  the  most  of  it. 

Does  he  believe  at  all,  that  a  Moral 
God  Who  is  Love  and  Justice,  rules 
this  world?  let  him  pray. 

Does  he  believe  seriously  in  the  power 
of  prayer?  let  him  pray  much. 

Does  he  set  much  store  upon  acta  of 
charity  and  kindliness?  let  him  lose  no 
opportunity  of  doing  them. 

Does  he  admit  that  there  is  a  world 
beyond  the  grave?  let  him  see  that,  in 
some  real  sense,  he  lives  for  it. 


102 


FROM  CANON  LIDDON. 


Man  is  free,  and  his  conscience  per- 
petually affirms  that  he  must  do  good  at 
all  costs,  even  although  doing  good 
should  not  make  him  happy. 

It  affirms  no  less  clearly,  that  if  he  is 
really  virtuous,  he  should  be  happy. 

Yet,  in  the  experience  of  life,  the  good 
man  who  does  good  is  often  unhappy, 
while  vice  is  not  unfrequently  salaried 
and  crowned  with  rewards  that  are  de- 
nied to  virtue. 

The  sight  of  this  contradiction  forces 
the  conscience  to  infer  a  life  to  come,  and 
a  Moral  Being,  who  in  His  justice,  will 
re-establish  those  relations  between 
happiness  and  virtue  which  it  persist- 
ently recognizes  as  necessary  Thus  the 
practical  reason  reaches  God. 

To  believe  sincerely  in  a  living  God 
Who  interests  Himself  in  His  moral 
creatures,  is  to  be  on  the  lookout  for 
tokens  of  His  intervention  in  the  affairs 
of  men.  Insensibility  to  God's  ap- 
proach is  not  only  to  be  accounted  for 
by  the  spiritual  deadness  of  those  whom 
He  visits — it  generally  implies  that  they 
are  preoccupied  with  some  other  inter- 
est which  for  them  is  more  engrossing. 
The  most  vitally  important  days  or 
weeks  in  the  history  of  a  soul  may 
have  little  to  distinguish  them  outward- 
ly from  other  days  or  weeks.  It  needs 
an  earnest  penetrating  recognition  of 
God's  incessant  and  loviug  interest  in 
His  creatures,  to  read  life  aright. 

If  religion  means  anything,  it  is  an 
awful  and  absorbing  reality ;  if  atten- 
tion to  its  duties  has  any  claim  upon 
our  powers,  that  claim  is  too  serious  to 
admit  of  rivalry  or  interruption. 

Not  to  be  devout  is  not  to  be  believ- 
ing; devotion  is  the  common  sense 
of  faith.  If  I  see  the  living  God — so 
powerful,  so  wise,  so  loving,  so  mag- 
nificent— I  naturally  speak  to  Him ; 
not  only  because  I  know  that  He  can 
hear,  and  that  He  will  help  me,  but 
because  He  is  there,  and  to  speak  with 
Him  is  at  once  the  highest  privilege, 
and  the  best  and  purest  instinct  of  my 
humanity. 

What  we  want  in  these  days  espec- 
ially is  generosity  —  the  generosity 
which  can  understand  that  all  charac- 
ters, all  souls,  are  not  framed  in  one 
mould;  which  can  bear  with  a  fervor 
higher  and  intenser  than  its  own,  and 
proportionately  strange  in  its  self- 
expression;  which,  in  any  case,  can  be- 
lieve and  hope  the  best  when  it  cannot 
itself  follow. 


If  man  bo  what  the  Christian  Revel- 
ation tells  us  that  he  is — a  spirit  with  a 
material  form  attached  to  him,  a  spirit 
on  probation  here  for  a  short  space  of 
years,  and  with  an  eternity  before 
him — how  can  that  be  a  true  and  ade- 
quate state  of  things  which  does  not 
take  account  of  this  fundamental  fact 
in  his  existence? 

The  Church  of  God  is  constructed 
for  the  maintenance  of  uninterrupted 
Communion  with  the  eternal  Source  of 
Life.  Its  object  is  not  solely  philan- 
thropy. It  is  not  solely  the  moral  per- 
fection of  its  members.  Still  less  is  it 
the  prosecution  of  inquiry  or  specula- 
tion about  God.  The  mighty  temple 
of  souls — visible  and  invisible — is  or- 
ganized thus  throughout  earth  and 
heaven,  to  be  a  House  of  ceaseless 
Communion  with  God. 

He  who  lacks  moral  earnestness,  in 
without  the  moral  perceptions  and  en- 
thusiams  to  which  Christianity  speaks: 
the  sense  of  personal  guilt,  the  yearning 
for  goodness;  the  desire  to  be  of  real 
service  to  others;  the  sense  of  the  mys- 
terious happiness  yet  awfulness  of  life. 

There  is  no  truer  test  of  a  man's 
character,  that  the  ideals  which  excite 
his  genuine  enthusiasm — there  is  no 
surer  measure  of  what  he  will  become, 
than  a  real  knowledge  of  what  he  heart- 
ily admires. 

It  is  especially  observable  that  the 
Pharisee  asks  God  for  nothing — neither 
for  pardon,  nor  mercy,  nor  grace.  He 
is  perfectly  satisfied  with  himself:  sat- 
isfied with  what  he  is ;  satisfied  with 
what  he  is  not :  satisfied  with  his  su- 
periority to  other  men  ;  satisfied  with 
what  he  does ;  satisfied  with  what  he 
gives.  Why  should  he  pray  ?  Prayer 
is  th9  language  of  the  needy,  of  the 
dependent,  of  the  anxious ;  it  means 
misgiving  on  the  score  of  all  that  side 
of  life  as  to  which  he  has  no  misgiving 
whatever.  This  is  the  vice  which 
makes  all  that  he  does  and  is,  so  utterly 
unacceptable  to  God,  —  his  unalloyed 
satisfaction  with  himself. 

The  Publican  is  taking  the  first  step, 
—  the  self-renouncing,  self- emptying 
cry  for  help  to  the  one  Being  Who  can 
give  it.  The  Pharisee  is,  in  conse- 
quence of  his  tranquil  satisfaction  with 
himself,  much  further  from  God  than  is 
the  Publican.  Both  men  equally  need 
the  Redemption  which  will  presently 
be  made  on  Mt.  Calvary  ;  but  the  Pub- 
lican's heart  is  already  open  to  embrace 
it,  while  the  Pharisee's  is  closed. 


103 


Might  not  the  Almighty  Father,  In- 
finite in  His  resources,  have  saved  th° 
world  without  exacting  the  death  of 
His  Son  as  the  price  of  its  salvation? 

Here  Reve'ation  does  not  encourage 
conjecture.  Enough  that  the  Satis-fac 
tion  actually  offered,  has  been  as  really 
accepted.  We  may  presume,  without 
hardihood,  that  if  God  might  have 
saved  us  in  other  ways,  He  has  chosen 
the  way  which  was  within  itself  the 
best.  And  the  freedom  of  the  Father's 
gift  of  His  Blessed  Son,  the  freedom  of 
the  Son's  self-oblation,  are  insisted  on  in 
Scripture,  as  if  with  the  object  of  con- 
demning by  anticipation,  any  mercan 
tile  estimate  of  Iufinite  Love. 


Self  is  the  centre  of  the  unregenerate 
man,  as  God  is  the  Centre  of  the  new 
man  created  in  Christ  Jesus.  Self  is 
always  plotting  a  revolution,  even  in 
the  most  holy  souls.  And  self  is  not. 
really  to  b'.  coaxed  into  loyalty  to  God, 
but  must  be  repressed,  and  the  repres- 
sion of  self  is  alwa\s  painful.  A  Chris- 
tian looks  upon  the  repression  of  self 
as  his  proper  business.  Self-denial  then 
is  the  common-sense  of  a  genuinely  Chris- 
tian L'fe,  just  as  self  indulgence  is  the 
common-sense  of  a  mere  natural  or  hea- 
then life. 

The  common-sense  of  faith  assures  us 
that  if  Christ  is  really  Divine,  His  in- 
fallibility follows  as  a  thing  of  course. 
The  man  who  sincerely  believes  that 
Jesus  Christ  is  God.  will  not  doubt 
that  His  every  word  standeth  sure,  and 
that  whatever  has  been  sealed  and 
sanctioned  by  His  supreme  authority 
is  independent  of,  and  unassailable  by, 
the  fallible  judgment  of  His  creatures 
respecting  it.  He  sets  the  seal  of  His 
Authority  upon  the  tvritings  of  Moses, 
as  a  whole,  and  upon  the  most  miraculous 
incidents  which  they  relate,  in  detail. 

If  Christ  be,  in  very  truth,  believed 
to  be  the  Eternal  Son  of  God,  then  the 
words  in  which  He  provides  for  the 
communication  of  His  Life  giving 
Humanity  in  His  Church  to  the  end  of 
time,  may  well  be  allowed  to  stand  in 
all  the  force  and  simplicity  of  their 
natural  meaning.  Bap'i<m  will  then 
be  the  Laver  of  a  real  Regeneration; 
the  Eucharist  will  be  a  real  ''Commu- 
nion of  the  Body  and  Blood"  of  the 
Incarnate  Jesus 


If  the  Bible  is  to  light  us  on  the  road 
to  eternity,  we  should  welcome  the 
guidance  of  the  Church  of  Christ  in 
reading  it. 

Some  good  people  fear  that  the  claim 
of  the  Bible  to  contain  God's  Revealed 
Will,  is  disparaged,  if  we  avail  our- 


selves of  the  services  of  a  guide  to  its 
main  purpose  and  meaning.  But  as 
books  rise  in  the  scale  of  excellence, 
they  do  need  this  supplementary  as- 
sistance. We  do  not  rtquire  a  com- 
pass on  a  small  lake;  but  we  do  need  a 
compass  in  order  to  cross  the  Atlantic, 
and  we  do  not  disparage  the  Atlantic 
by  saying  that  we  need  a  coin  pais  in 
order  to  cross  it. 


History  shows  that  neither  Scripture 
nor  Church  can  be  thrown  into  the 
itackground  with  las'ing  impunity. 
If  the  Church  be  forgetful  of  the  Su- 
preme Claims  of  Scripture,  she  soon 
becomes  a  prey  to  superstitions  and 
follies  which  fatally  discredit  her  mes- 
sage to  mankind.  If  Scripture  be  not 
interpreted  by  the  original  and  general 
i-ense  of  the  Church,  it  comes  in  time 
to  be  treated  as  the  plaything  of  indi- 
vidual fancy. 


A  Letter  from  Canon  Liddon. 

[It  has  been  felt  that  the  following:  letter  on  e 
much  misunderstood  subject,  may  be  helpful  to 
some  earnest  souls.  By  way  of  explanation,  it 
may  be  stated  that  this  letter  is  an  answer  to  one 
who  asked  Dr.  Liddon 's  opinion  on  the 
subject  of  Private  Confession.  We  have  before 
us  then  the  well-weighed  words  of  a  great  leader 
in  the  Church] 

Christ  Church,  Oxford,  March,  1883. 

Dhar  Sir  : — The  question  of  private  confession 
is  left  by  our  Prayer-book  to  tne  decision  of  the 
individual  conscience,  and  it  is  difficult  for  any 
other  person  to  settle,  because  it  must  be  settled 
in  view  of  a  spiritual  history  kuown  only  to  the 
soul  itself,  and  to  God. 

I  have  myself  used  confession  whenever  I  have 
needed  it  ever  since  1S47,  and  have  never  regretted 
it.  I  think  it  braces  the  soul  as  nothiugelse  does, 
while  the  absolution  that  follows,  is  a  more  direct 
and  peremptory  application  of  the  Absolving 
Power  left  by  our  Lord  to  this  Church,  than  the 
more  general  formulae  of  the  Daily  and  Com- 
munion Services. 

I  have  felt  too  as  regards  my  own  case,  that 
Bishop  Butler's  general  doctrine  about  the 
"  safer  "  course  in  questions  of  conduct,  points 
distinctly  to  the  practice. 

Perhaps  too.  it  ought  to  be  considered  that 
there  is  some  risk  in  giving  up  any  religious  prac- 
tice which  has  once  been  adopted. 

In  saying  this,  I  do  not  forget  that  confession 
is  medicine  and  not  food,  and  is  to  be  used  when 
needed,  and  not  as  merely  a  matter  of  periodical 
propriety,  when  the  conscience  feels  that  no  need 
exists.  But  there  is  risk,  when  a  person  has 
once  used  confession,  in  neglecting  to  use  it  if 
the  conscience  suggests  it. 

I  have  a  true  affection  for ,  whose  lan- 
guage you  quote,  but  should  doubt  whether  he  has 
ever  used  confession  in  his  life;  and  when  this  is 
the  case,  a  man  can  only  look  at  the  question  from 
one  side,  and  make  a  priori  guesses  as  to  what 
may  happen  in  a  contingency  of  which  he  has 
no  practical  knowledge. 

Notwithstanding  the  finiteness  and  imperfec- 
tions of  the  earthly  minister,  and  the  omnis- 
cience and  tenderness  of  our  great  High  l'riest 
in  Heaven,  the  former  does,  by  Clnisl's  Commis- 
sion, help  us,  if  we  will,  to  repent  and  make  a 
great  moral  effort,  which  is  not  made  so  easily 
when  we  are  alone. 

If  you  rightly  quote  the  language,  it  seems  (t> 
suggest  that  the  earthly  priest  is  111  place,  of  thi 
Heavenly;  whereas,  if  he  does  his  duty,  he  lead*, 
us  up  to  Him. 

Ever  yours, 

H.  P.  Liddon. 


104 


HELPFUL  HINTS. 


Perfect  Through  Suffering. 

God  never  would  send  you  the  darkness 
If  He  felt  you  could  bear  the  light; 

But  you  would  not  cling  to  His  guiding  Hand 
If  the  way  were  always  bright, 

And  you  would  not  care  to  walk  by  faith 
Could  you  always  walk  by  sight. 

'Tis  true  He  has  many  an  anguish 
For  your  sorrowful  heart  to  bear, 

And  many  a  cruel  thorn-crown 
For  your  tired  head  to  wear; 

He  knows  how  few  would  reach  Heaven  at  all 
If  pain  did  not  guide  them  there. 

So  He  sends  you  the  blinding  darkness, 
And  the  furnace  of  seven-fold  heat; 

'Tis  the  only  way,  believe  me. 
To  keep  you  close  to  His  feet, 

For  'tis  always  so  easy  to  wander 
When  our  lives  are  glad  and  sweet. 

Then  nestle  your  hand  in  your  Father's, 

And  sing,  if  you  can,  as  you  go; 
Your  song  may  cheer  some  one  behind  you 

Whose  courage  is  sinking  low, 
And,  well,  if  your  lips  do  quiver, 

God  will  love  you  better  so. 


Sickness,  pain  and  grief  are  so  far 
from  excluding  us  from  God's  service, 
that  they  alone  give  us  an  occasion  for 
a  sort  of  service  which  is  especially 
accepted  by  Him,  namely,  the  service 
of  patient  suffering. 

Our  light  affliction ,  which  is  but  for 
for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of 
glory. — St.  Paul. 

"Cecil  once  visited  a  garden,  and 
saw  a  tree  all  cut  and  scarred,  until  it 
seemed  almost  cut  to  pieces.  The 
gardener  explained  that  it  sent  forth 
strong  sprouts  that  would  give  noth- 
ing but  leaves;  and  not  till  these  were 
cut  off,  would  it  bear  fruit.  Cecil  saw 
the  moral,  and  how  it  was  often  so  in 
human  lives:  that  they  had  to  suffer 
loss,  bereavement  and  almost  every- 
thing, before  they  could  be  got  TO  DO 
anything.  But  even  then,  welcome 
the  pruning  hook,  rather  than  be  cut 
down  as  a  cumberer  of  the  ground, 
bearing  nothing  but  leaves." 

The  heavier  your  crosses  are,  the 
more  careful  you  should  be  not  to  add 
to  them.  And  you  do  add  to  them, 
either  by  making  vain  efforts  against 
•Providence  from  without,  or  by  other 
no  less  vain  struggles  within.  You 
must  be  motionless  beneath  the  cross; 
keep  it  as  long  as  God  gives  it,  with- 
out trying  to  move  it  impatiently;  and 
moreover  bear  it  in  a  lowly  spirit,  ad- 
ding to  its  own  weight  the  shame  of 
bearing  it  so  badly.  The  CROSS 
WOULD  CEASE  TO  BE  A  CROSS,  IF  SELF- 
LOVE  HAD  THE  FLATTERING  SUPPORT 
OF  BELIEVING  THAT  IT  WAS  ENDUR- 
ING manfully. — Selected. 


The  Saints  did  not  allow  them- 
selves to  be  carried  away  by  the 
sense  of  Divine  favor,  of  relief,  or 
deliverance;  they  presently  composed 
themselves  in  the  attitude  of  servants, 
or  rather  of  angels,  waiting  humbly 
around  the  Throne,  watching  to  learn 
what  next  He  would  have  them  do  or 
suffer  for  His  Name's  sake. 


Submission. 


Lord,  I  had  planned  to  do  Thee  service  true: 
To  be  more  humbly  watchful  unto  prayer; 

More  faithful  in  obedience  to  Thy  Word; 
More  bent  to  put  away  all  earthly  care. 

I  thought  of  sad  hearts  comforted  and  healed; 

Of  wanderers  turned  into  the  pleasant  way ; 
Of  little  ones  preserved  from  sinful  snare; 

Of  dark  homes  brightened  with  a  heavenly 
ray; 

Of  time  all  consecrated  to  Thy  Will; 
Of  strength  spent  gladly  for  Thee,  day  by 
day. 
When    suddenly     His    Heavenly     Mandate 
came, 
That  I  should  give  it  all  at  once  away. 

Thy  blessed  Hand  came  forth  and  laid  me 
down; 
Turned   every  beating  pulse  to  throbs  of 
pain; 
Hushed  all  my  prayer  into  one  feeble  cry; 
Then  bade  me  to  believe  that  loss  was  gain. 

And  was  it  loss  to  have  indulged  such  hopes? 

Nay,  they  were  gifts  from  out  the  Inner 
Shrine, 
Garlands  that  I  might  hang  about  Thy  Cross, 

Gems  to  surrender  at  the  Call  Divine. 

As  chiselled  image  unresisting  lies 
In   niche,  by   its  own  sculptor's   hand  de- 
signed, 

So  to  my  unemployed  and  silent  life 
Let  me  in  quiet  meekness  be  resigned. 

If  works  of  Faith  and  labors  sweet  of  Love 
May  not  be  mine,  yet  patient  Hope  can  be 

Within  my  heart,  like   a  bright  censer's  fire, 
With   incense  of  thanksgiving    mounting 
free. 

Thou  art  our  Pattern  to  the  end  of  time, 
O  Crucified  !  and  perfect  is  Thy  Will. 

The  workers  follow  Thee  in  doing  good: 
The  helpless  think  of  Calvary  and  are  still. 


Chapin  said:  "How  often  a  new 
affection  makes  a  new  man  !  The 
sordid,  cowering  soul  turns  heroic. 
The  frivolous  girl  becomes  the  stead- 
fast martyr  of  patience  and  ministra- 
tion, transfigured  by  deathless  love. 
The  career  of  bounding  impulse  turns 
into  an  anthem  of  sacred  deeds." 

Does  not  one's  own  sense  of  the  fit- 
ness of  things  say,  "If  God  be  my 
Father,  my  King  and  my  Friend,  it  is 
right  that  I  should  do  Him  honor  in 
the  way  [Holy  Eucharist]  and  at  the 
time  [each  Lord's  Day]  He  asks  it  of 
me?" 


I05 


The    Temporal    Punishment  for 
Sin. 

There  is  a  deep-seated  feeling  in  the 
breast  of  every  man  that  God  must  be 
just,  that  He  must  look  with  favour 
upon  those  who  are  living  upright 
lives  and  must  frown  upon  such  as  are 
wicked.  It  does  not  matter  what  may 
be  the  standard  of  right  and  wrong 
taken,  every  man  who  believes  in  a 
God  expects  that  God  to  reward  the 
good  and  punish  the  evil. 

Now  just  here  thinking  men  find  a 
great  difficulty  in  the  Christian  reli- 
gion as  often  taught  in  our  time  and 
country.  Men  look  around  them  and 
in  the  present  moral  government  of 
the  world,  they  do  not  see  that  proof 
of  a  just  and  beneficent  God  which 
they  are  taught  to  look  for.  In  fact 
quite  the  reverse  is  often  the  case. 

They  see  the  poor  righteous  man 
down  trodden  and  visited  with  every 
imaginable  variety  of  misfortune, 
while  the  wicked  seem  to  be  basking 
in  the  Divine  favour;  riches  and  plen- 
teousness  are  in  their  house;  their 
branch  doth  not  wither  and  all  that 
they  do  seemeth  to  prosper.  It  is  not 
to  be  wondered  at  that  men  ask  an  ex- 
planation of  what  is  apparently  so 
contradictory  to  all  sense  of  right  and 
to  the  oft-repeated  promise  of  God. 
We  think  the  point  of  such  import- 
ance that  we  take  an  example.  A 
man  has  lived  all  his  years  in  sin — sin 
against  God  and  against  his  neigh- 
bour. He  has  not  only  neglected  the 
Services  and  Sacraments  of  the 
Church,  but  he  has  been  an  open 
enemy  and  blasphemer  of  that  Holy 
Name  by  which  we  are  called. 

His  relations  with  his  fellow  man 
have  not  been  less  wicked:  a  notor- 
ious drunkard,  an  abuser  of  his  wife, 
cruel  to  his  children,  suspected  of 
other  vices  too  awful  even  to  be 
named.  He  conies  to  his  death  bed — 
the  minister  of  religion  is  called  to 
him  to  prepare  him  to  die.  He  has 
enjoyed  every  pleasure  of  sin,  every 
pleasure  of  wealth;  he  has  not  lived 
long  enough  to  find  them  grow  stale 
and  dull,  but  up  to  the  last  he  has  (as 
the  world  expresses  it)  enjoyed  life  to 
the  full.  The  minister  tells  him  of  his 
misspent  strength  and  powers,  of  his 
squandered  wealth,  of  his  numerous 
vices,  and  of  the  penalty  which  they 
so  justly  deserve.  The  man  repents, 
is  truly  contrite,  he  dies  in  the  peace 
of  the  Church.  Now  says  the  world- 
ling to  the  minister  of  religion,  "Tell 
me  what  happens  to  this  man?  A  half 
century  of  sinful  enjoyment  and  of 
worldly  prosperity,  followed  by  a  half 
hour  of  repentance  and  prayer! ' '  The 
answer  given  by  the  ministers  of  the 
non-Catholic  systems  by  which  we 
are    surrounded  is  somewhat  as    fol- 


lows: "He  has  gone  to  heaven  to  en- 
joy the  bliss  of  the  Presence  of  God 
for  ever  and  ever."  The  worldling 
feels  that  if  such  is  the  case,  there  is 
no  justice  in  God,  and  supposing  that 
the  so-called  "Minister  of  the  Gospel" 
is  a  true  exponent  of  Christianity,  he 
gives  up  Christianity  altogether,  the 
Christian  God  included!  We  think 
that  the  worldling  here  is  right,  and 
we  only  lament  that  his  question  was 
not  addressed  to  one  better  fitted  to 
answer  him  in  accordance  with  justice 
and  (above  all)  with  the  mind  of  the 
Church  of  God.  If  there  is  one  thing 
most  clearly  revealed  by  God  and  set 
forth  in  the  Sacred  Scriptures  it  is 
this,  that  God  is  a  rewarder  of  the 
righteous  and  that  He  takes  vengeance 
upon  his  enemies.  The  idea  of  God's 
punishment  being  merely  corrective, 
is  utterly  opposed  to  the  whole  tenor 
of  Holy  Writ;  when  the  Lord  Jesus 
shall  be  revealed,  it  will  not  be  with 
corrective  punishments  but  "taking 
vengeance."  God  hath  said  of  Him- 
self "Vengeance  is  Mine  I  will  repay, 
saith  the  Lord." 

The  whole  revealed  doctrine  upon 
the  subject  is  well  summed  up  by  the 
wise  man  when  he  says  "Add  not  sin 
to  sin,  for  in  one  shalt  thou  not  be  un- 
punished" (Ecclus.  7). 

God  then  punishes  every  sin,  even 
though  He  may  have  forgiven  it. 

When  we  say  that  "God  punishes" 
every  sin,  we  mean  that  he  exacts 
punishment  for  every  sin;  such  pun- 
ishment may  be  taken  upon  us  by  our- 
selves, and  it  is  expressly  revealed  that 
"if  we  judge  ourselves  we  shall  not  be 
judged  of  the  Lord."  This  punish- 
ment which  is  due  to  sin  may  be  all 
endured  in  this  world,  or  else  some  or 
all  of  it  will  have  to  be  endured  in  the 
world  to  come,  between  death  and  the 
admission  to  heaven,  for  of  that  pun- 
ishment the  Lord's  words  are  most 
true  that  no  one  shall  come  out  thence 
till  he  hath  paid  the  very  last  mite. 
Had  the  worldling  therefore  instead  of 
asking  his  question  of  a  "Minister  of 
the  Gospel"  asked  it  of  a  Priest  of  the 
Church  well  instructed  in  the  things 
pertaining  to  the  Kingdom  of  God.  he 
would  have  received  an  entirely  differ- 
ent answer  and  one  altogether  conson- 
ant with  his  natural  sense  of  right  and' 
j  ustice 

He  would  have  been  told  that  the 
man  by  his  contrition,  through  the 
power  of  the  Sacred  Blood,  had  ob- 
tained God's  forgiveness  for  all  the 
sins  of  his  past  life,  that  he  had  been 
restored  again  to  God's  favour,  and 
that  as  the  true  child  of  God  he  was 
once  again  an  inheritor  of  the  King- 
dom of  Heaven.  That  therefore  he 
would  be  undoubtedly  saved  arid  that 
at  the   last   he  would  be  admitted   to 


106 


heaven.  But  he  would  also  have  been 
told  that  while  it  was  true  that  God 
had  remitted  the  eternal  punishment 
for  sin,  there  yet  remained  much  rust 
of  the  deadly  sius  repented  of  and  for- 
given, and  many  venial  sins  still  unre- 
pented  of  and  still  unforgiven,  and 
that  the  man  would  be  punished  by 
God  till  all  that  rust  was  burned  away 
and  until  all  those  other  sins  had  been 
forgiven  and  punished. 

He  would  have  heard  also,  that  one 
instant  of  the  pain  that  man  would  en- 
dure for  this  needed  purification  would 
far  outweigh  all  the  sinful  pleasure  he 
had  enjoyed  upon  earth.  Here  then 
instead  of  a  shocking  instance  of  in- 
justice which  repels  men  by  going 
counter  to  their  conscience,  there  is  a 
signal  display  of  the  goodness  and 
severity  of  God:  goodness,  in  that  for 
His  dear  Son's  sake  He  forgives  the 
sins  of  a  whole  lifetime;  severity,'  in 
that  He  requires  that  every  sin  should 
meet  with  its  just  recompense  of  re- 
ward. 
****** 

Of  the  fact  that  God  punishes  men 
for  sins  of  which  they  have  been 
already  forgiven,  there  can  be  no 
doubt. 

We  may  cite  two  instances  out  of  the 
Holy  Scriptures  in  illustration.  After 
David  had  been  forgiven  for  his  sin 
with  Bathsheba,  we  are  expressly  told 
he  was  punished  by  the  death  of  the 
child  (II  Sain.  12,13);  and  when  again 
he  sinned  in  the  numbering  of  the 
people,  the  sin  was  forgiven  but  he  was 
punished  by  having  to  suffer  the  dimin- 
ishing of  the  people  by  either  war, 
famine  or  plague  (II  Sam.  24).  In 
this  connection  St.  Gregory  well  says 
(Mor.  lib.  9,  cap  17  and  Oxford  Trans: 
IX  54.)  "The  Lord  never  spares  the 
delinquent  because  he  never  leaves  the 
sin  unavenged.  Either  the  man  in 
his  penitence  punishes  himself,  or  else 
God  taking  vengeance  smites  him. 
Never  therefore  does  He  spare  sin  be- 
cause He  never  allows  it  to  go  unpun- 
ished. So  David  merited  to  hear  after 
his  confession  "The  Lord  hath  put 
away  thy  sin."  Yet  afterwards  by 
the  endurance  of  many  sufferings  and 
by  flight,  he  paid  off  the  obligation  of 
the  sin  which  he  had  committed." — 
Selected. 


Boswell  says,  that  Dr.  Johnson,  in 
conformity  with  the  opinion  of  many 
of  the  most  able,  learned,  and  pious 
Christians  of  all  ages,  held  there  was 
a  middle  state  after  death,  previous  to 
the  time  at  which  departed  souls  are 
finally  received  to  eternal  felicity;  and 
this  appears  unquestionable  from  his 
devotions: — "O  Lord,  so  far  as  it  may 
be  lawful  in  me,  I  commend  to  Thy 
Fatherly  goodness,  the  soul  of  my  de- 


parted wife,  beseeching  Thee  to  grant 
her  whatever  is  best  in  her  present 
state,  and  finally  to  receive  her  to 
eternal  happiness." 

— m>  •  ^ 

In  a  recent  lecture  to  theological 
students,  Canon  Newbolt,  of  St.  Paul's 
Cathedral,  London,  uttered  the  follow- 
ing: 

"Let  us  suppose  that  we  are  going 
to  live  in  a  very  unhealthy  country, 
such  as  the  swamps  and  morasses  of 
Central  Africa;  will  the  friend  who 
gives  us  the  medicine  chest  say,  'Ar- 
range with  yourself  how  often  you 
will  take  the  medicine,  and  don't  take 
it  too  often  ?'  You  know  that  you  will 
have  to  take  it  as  often  as  the  fever 
comes  upon  you  and  leaves  behind  its 
deadly  weakness.  So  with  Confession; 
it  is  perhaps  right  that  we  shall  make 
our  Confession  without  contemplating 
that  we  shall  ever  need  to  make 
another.  And  yet,  as  the  days  go  by, 
and  we  find  to  our  consternation, 
weakness  still  asserting  itself,  again 
and  again  the  old  habit  reappearing, 
with  some  fresh  symptom,  some  here- 
tofore undeveloped  malignity,  we  are 
constrained  to  say,  'Alas?  I  need  it 
again  !'  " 

►■••« 

The  Saints,  knowing  the  nature  of 

sin,  and  how  much  more  ugly  are  the 

defects  of  the  wilt  than  those   of  the 

understanding',  are  more  ashamed  of 

being  wicked  than  of   being  foolish, 

and  had    rather  seem    ignorant  than 

sinful. 

»  ♦  « 

"True  Christian  love  is  no  sickly, 

sentimental    attachment,    but    a     far 

higher,  grander  thing.      It  loves,  with 

an  eye    to  the  eternal  future,  and  not 

merely   for  the   fleeting  moments  of 

this  life  on  earth.     It  loves  the  soul  for 

its    own    sake,  and    for    our    Lord's, 

Whose   it    is,   and   is  careful    not  to 

injure  or  tempt  it  in  anyway;  it  longs 

and   prays  for  its  safety   here,  and  for 

its  perfection   hereafter.      It  is   a  love 

that  would  sooner  die,  than  injure  in 

the  least  the  purity  and  beauty  of  the 

other's  soul." 


The  essence  of  true  love  is  not  its 
tenderness,  but  its  strength,  power, 
of  endurance,  its  purity,  its  self-re- 
nunciation. 


Each  of  us  is  bound  to  bear  testi- 
mony (and  con staut  testimony,)  to  our 
belief  in  a  Supreme  Being,  "our  Crea- 
tor, Redeemer,  and  Sanctifier,"  to  our 
hope  in  a  blessed  hereafter,  and  to  our 
recognition  of  the  importance  of  "liv- 
ing godly,  righteously,  soberly  in  this 
present  world."  In  Confirmation,  in 
Prayer,  Sacraments,  and  Holy  Wor- 
ship, and  in  our  daily  living,  we  ren- 
der this  testimony. 


107 


High  Church." 

A  Fact.  The  Prayer  Book  pro- 
vides Services  for  Daily  Morning 
Prayer  and  Daily  Evening  Prayer, 
and  says  that  certain  Psalms  and  Les- 
sons shall  be  read  on  each  day  in  each 
month. 

Then  Why  should  it  be  spoken  of 
invidiously  as  High  Church,  to  have 
these  Daily  Services? 

A  Fact.  The  Prayer  Book  says 
that  the  Collect,  Epistle  and  Gospel, 
appointed  for  the  Sunday,  shall  serve 
all  the  week  after,  unless  otherwise 
ordered. 

Then  Why  should  it  be  stigma- 
tised as  Romish,  to  use  these  parts  as 
suggested,  (».  e.,\>y  having  Holy  Com- 
munion on  week-days  as  well  as  on 
Sunday?) 

A  Fact.  The  rule  since  the  Refor- 
mation, in  the  Anglican  Communion, 
has  been  that  Chancels  shall  remain  as 
they  have  done  in  times  past.and  such 
Ornaments  of  the  Church,  and  such 
Vestments  of  the  Ministers,  are  to  be 
retained  and  be  in  use,  as  were  legal 
in  the  second  year  of  King  Edward  the 
Sixth,  vho  began  to  reign  Januar}'  27, 
1547- 

Then  Why  should  any  clergyman 
be  called  "disloyal,"  when  carrying 
into  effect  this  plain  rule? 

A  Fact.  Those  clergymen  spoken 
of  as  "High  Church,"  are  humbly 
aiming  to  take  their  place  in  that 
Great  Movement  of  this  century, 
whose  mark  is  Personal  Sanctity  and 
self-sacrificing  Works  of  Charity. 

Then  Why  is  it  so  often  insinuated, 
that  their  sole  thought  is  for  prettiness 
and  ostentation,  and  fantastic  ritual? 
(It  is  simply  unfortunate,  that  the  ne- 
cessity of  restoring  decency,  order  and 
rule,  and  of  devoting  our  best  to  God's 
Service,  obscures  in  the  tninds  of 
some,  the  great  God-given  principles 
of  Churchmanship.) 

►■»  m 

A  Christian  of  the  first  or  second 
century  would  not  have  understood  a 
Sunday  in  which,  whatever  else  might 
be  done,  the  Holy  Communion  was 
omitted;  and  this  great  duty  is  best 
complied  with,  as  early  in  the  day  as 
possible.  Those  who  begin  their  Sun- 
days with  the  Holy  Communion, 
know  one  of  the  deepest  meanings  of 
that  promise,  "They  that  seek  Me 
early  shall  find  Me."—  Liddon. 
»  •  * — 

Archbishop  Trench  says,  "Holy 
Scripture  is  the  history  of  men  in  a 
constitution — of  men,  not  seeking  re- 
lations with  God,  but  having  them, 
and  whose  task  is  now  to  believe  in 
them  and  to  maintain  them."  "It  is 
one  of  the  wonders  of  the  world,  how 


this  fundamental  truth  should  be 
written  on  every  page  of  the 
Bible,  from  the  beginning  to  the  end, 
and  yet  so  many  never  see  it  there, 
or  take  it  in  so  as  to  believe  in  it." — 
Richly. 

►■•■« 

Holy  Scripture  and  Primitive  Chris- 
tianity are  frequently  quoted  by  those 
who  are  as  much  opposed  to  the  Historic 
Church,  as  are  the  Anarchists  to  the 
Constitution  of  the  United  States. 
If  these  things  are  authorities  at  all, 
they  must  be  so,  first  and  foremost,  on 
the  Fundamental  Truths  concerning 
the  Ministry,  Faith,  Sacraments,  and 
Worship,  of  Divine  Appointment. 
If  we  can  reject  the  teachings  of  the 
Church's  Writers  on  these  primary 
points,  they  in  turn  might  justly  re- 
pudiate our  appeal  to  them  on  second- 
ary, dependent  matters. 


Bishop  Seymour  recently  said  that 
"Broad  is  not  a  term  which  can  be 
applied  to  truth  or  morals.  Truth  is 
fixed,  narrow,  and  straight.  Be  it 
what  kind  of  truth  soever — mathe- 
matical, scientific,  ethical,  theological 
— truth  moves  along  lines  like  the 
lightning  train,  and  to  swerve  from 
the  track  is  destruction.  Morals  are 
not  to  be  measured  by  breadth. 
Morals  are  strict,  or  they  must 
vanish  away  into  the  mystery  of  in- 
iquity." 


The  surest  method  of  arriving  at  a 
knowledge  of  God's  eternal  purposes 
about  us,  is  to  be  found  in  the  right 
use  of  the  present  moment. 

A  sure  test  that  you  love  God  is  this 
— that  you  receive  afflictions  willingly: 
because  they  are  not  desirable  in  them- 
selves, but  only  as  they  come  from 
God. 

"Religion  is  not  only  something 
to  be  believed,  and  something  to  be 
felt,  but  something  to  be  done." 

The  value  of  affliction  :  God  always 
visits  with  His  Grace  those  whom  He 
visits  with  tribulation. 

The  very  temptation  to  sin  becomes, 
when  you  know  it  well,  the  sentinel 
to  warn  you  against  it. 

»  •  « 

He  Knows. 

Through  all  my  little  daily  cares  there  is 
One  thought  that  comfort  brings  whene'er  it 

comes; 
'Tis  this  -''God  knows."     He  knows 
Each    struggle   that    my  "heart    makes   to 

bring 
My   will   to  His.     Often  when    night-time 

comes 
My  heart  is  full  of  tears  because  the  good 
That  seemed,  at  morn,  so  easy  to  be  done. 
Has  proved  so  hard;  but  then    remembering 
That  a  kind  Father  is  my  Judge,  I  say, 
"He  knows."     And  so  I  lay  me  down  with 

trust 
That  His    pood  hand  will    give  me  needed 

strength 
To  better  do  His  work  in  coming  days. 


I08 


CHURCHLY    CUSTOMS. 

It  is  an  undoubted  Christian  duty  to  be 
polite  and  agreeable;  but  there  are  times 
and  places  in  which  Silence  is  essential. 
Not  only  should  the  sacredness  of  the 
Church  be  respected  at  all  times;  but 
also,  before  and  immediately  after  Early 
Celebrations,  on  our  way  to  or  from 
Church,  conversation  should  be  suspend- 
ed, for  our  own  sake,  and  for  the  sake  of 
others  whose  devotions  our  talking  might 
disturb. 

Processions  of  the  Clergy  and  Choir  to 
and  from  the  Chancel,  etc.,  are  formed  to 
avoid  an  unseemly  scramble  which  must 
otherwise  take  place. 

It  is  customary  to  stand  at  the  pro- 
cessional entry  or  exit  of  the  clergy  ;  but 
at  plain  services  where  there  is  no  pro- 
cession, the  people  may  give  uudisturbed 
attention  to  their  devotions,  especially 
at  Holy  Communion,  where  the  rule  is  to 
remain  kneeling  from  your  arrival  till 
your  departure,  except  when  required  by 
the  rubric  to  stand. 

The  Stole  (a  ribbon  of  silk  about  three 
inches  wide  worn  over  the  Clergyman's 
shoulders)  signifies  the  yoke  of  Christ's 
service.  It  may  be  worn  by  a  clergyman 
whenever  he  appears  vested,  to  indicate 
his  official  Priesthood ;  or  he  may  put  it 
on  only  during  the  actual  performance  of 
the  distinctively  priestly  duties — the  Ad- 
ministration of  the  Word  and  Sacraments. 

We  cannot  too  plainly  or  too  frequently 
emphasize  the  fact,  that  it  should  be  one 
mark  of  a  consistent  Churchman  or 
Church  woman,  never  to  give  and  always 
to  decline  an  invitation  to  an  entertain- 
ment, public  or  private,  on  any  Fast-day 
of  the  Church.  All  Fridays  are  Fasts, 
and  so  are  the  days  in  Lent,  and  the  Em- 
ber Days,  and  Rogation  Days. 

What  are  the  colors  used  for  Altar 
hangings,  etc?  Green,  the  color  of  na- 
ture, when  there  is  no  special  reason  for 
the  use  of  any  other  color.  White  is  used 
for  festivals  of  our  Lord  and  occasions  of 
rejoicing.  Violet,  for  Advent  and  Lent 
and  occasions  of  sorrow.  Red,  the  color 
of  fire  and  blood,  for  Whitsun-tide  and 
the  anniversaries  of  Martyrs. 

The  Altar  Cross  and  Altar  Lights  form 
an  expressive  symbol  of  the  Incarnation, 
the  vital  doctrine  of  Christianity.  He 
who  died  upon  the  Cross,  is  the  true 
Light  of  the  World,  possessed  of  two  dis- 
tinct and  perfect  natures,  God  and  Man, 
represented  by  the  two  lights  or  two 
groups  of  lights. 


The  Altar  is  emphatically  for  use,  and 
not  merely  a  side  issue  in  our  life  ;  you 
are  to  use  it,  by  taking  part  in  the  Altar 
Service,  as  being  your  great  Act  of  Wor- 
ship and  Intercession,  and  as  giving  you 
Spiritual  Food  and  Sustenance.     If  you 


do  not  do  this  regularly  and  systemati- 
cally, you  cannot  in  any  adequate  sense, 
use  the  words,  "  We  have  an  Altar." 

//  is  right  to  attend  the  Communion 
Service  without  receiving  the  Commun- 
ion f 

"Non-communicating  attendance  is 
not  designed  as  a  substitute  for  frequent 
Communion,  but  as  a  substitute  for  stay- 
ing home  from  the  Highest  Act  of  the 
Church's  Worship  when  one  is  not  ex- 
pecting to  communicate." 

Receive  Holy  Communion  regularly; 
once  a  month,  to  begin  with,  and  oftener 
as  time  goes  on.  Prepare  to  receive  the 
Divine  Gift  by  a  careful  repentance  dur- 
ing the  week  preceding  each  Communion. 

Between  your  stated  times  for  receiving 
Holy  Communion,  you  should  attend  the 
Communion  Service  as  often  as  possible, 
especially  on  Sundays  and  on  your  own 
personal  Anniversaries.  "It  is  not  that 
you  should  Receive  less,  but  that  you 
should  Attetid  more." 

Must  a  confirmed  person  be  a  regular 
Communicant?  Very  positively,  yes; 
the  same  as  if  you  ask,  Must  I  eat  to  live  ? 

God  lays  it  on  the  conscience  of  every 
baptized  person ,  to  receive  the  Holy  Com- 
munion of  the  Body  and  Blood  of  Christ. 
Theoretically,  everybody  ought  to  "  re- 
ceive every  Sunday  at  the  least:"  but 
practically  the  rule  has  come  to  be,  "Re- 
ceive once  a  month,  and  at  Christmas, 
Easter  and  Whitsun-tide;  oftener  as  the 
spiritual  life  advances."  Anything  less 
than  this,  is,  to  say  the  least,  dangerous. 
Now,  if  persons  do  not  receive  every  Sun- 
day, the  Church  has  ruled  that  the  least 
they  can  do  is  to  be  present  at  the  Cele- 
bration every  Sunday.  Every  one  could 
come  once  a  week  with  but  little  trouble. 

It  was  the  reverent  custom  in  the 
Primitive  Church,  from  the  Apostles' 
time,  and  in  all  parts  of  Christendom  for 
the  first  1,500  years,  to  receive  the  Com- 
munion only  fasting.  This  has  continued 
to  be  the  custom,  even  to  this  day,  with 
more  than  three- fourths  of  Christendom. 
These  facts,  to  say  nothing  of  reiterated 
Canons  of  the  Church,  appeal  to  us  with 
very  solemn  and  binding  force. 

"  Gloria  Patri "  after  Psalms  and  Can- 
ticles is  said  or  sung  as  an  Anthem,  by 
ALL  JOINING  TOGETHER  THROUGHOUT  ; 
but  of  course,  it  is  divided,  when  it  oc- 
curs in  course  of  the  Versicles. 

We  have  our  personal  Anniversaries  as 
well  as  our  family,  national  and  ecclesias- 
tical Anniversaries.  Their  observance 
makes  life  richer  and  fuller.  Where  there 
is  the  daily  Celebration  of  Holy  Com- 
munion, you  can  keep  your  Anniversaries 
in  the  best  possible  way.  Birthdays,  and 
Anniversaries  of  Marriages  and  Deaths, 
connect  themselves  naturally  with  that 
Service. 


109 


THE    DAILY    SERVICE. 


//  is  a  half  an  hour  of  silence.  We  talk 
far  too  much.  We  are  tempted  to  talk 
nonsense.  We  are  tempted  to  talk  scan- 
dal. We  are  tempted  tospeak  blasphemy. 
There  is  written  on  the  portals  of  this 
house:  "The  Lord  is  in  His  holy  Temple; 
let  all  the  earth  keep  sileuce  before  Him . ' ' 
It  is  a  great  thing  to  be  half  an  hour 
where  we  say  nothing  but  good  words. 
To  be  there  every  day  an  hour  is  much 
towards  the  instruction  of  the  tongue. 

//  is  a  half  an  hour  of  thoughtfulness. 
We  think  as  much  too  little,  as  we  speak 
too  much  :  or  think  of  trifling,  or  evil 
things.  Here  everything  is  real.  Here 
everything  is  pure.  Here  everything  is 
heavenly.  We  are  where  good  men  are. 
We  are  where  angels  are.  We  are  where 
God  is.  The  Cross  is  here.  The  sacred 
grave  is  here.  Jesus  ascends  from  here. 
The  Holy  Ghost  comes  down  upon  us 
here.  It  is  a  healthy  atmosphere.  It  is  an 
atmosphere  of  peace.  It  is  atmosphere 
of  holiness.  It  is  good  for  us  to  be  here. 
It  is  a  half  an  hour  of  reverence.  We 
are  sitting  among  graves.  We  are  sitting 
where  the  Altar  stands.  We  are  sitting 
where  the  roof  opens  into  heaven.  Death 
is  nearer  to  us  here.  The  Judgment  is 
nearer  to  us  here.  Eternity  is  nearer  to 
us  here.  Must  not  our  thoughts  if  any- 
where be  thoughts  of  reverence  here. 
How  dreadful  is  this  place!  "This  is 
none  other  but  the  house  of  God:  and 
this  is  the  gate  of  Heaven . ' ' 

It  is  a  half  an  hour  of  instruction. 
Here,  God  is  our  teacher,  in  His  holy 
Word.  Here  the  Church  is  our  teacher 
in  her  ancient  creeds,  her  solemn  lita- 
nies, her  faithful  prayers.  What  Soc- 
rates but  guesses  at,  a  child  knows  here. 
The  golden  dreams  of  Plato  fall  short  of 
the  first  lesson  of  our  catechism.  Duty  is 
taught.  Pardon  is  revealed.  Heaven  is 
opened.  Lord,  to  whom  shall  we  go? 
Thou  hast  the  words  of  eternal  life. 

//  is  a  half  an  hour  of  charity.  Who 
can  kneel  down  before  that  Cross,  and 
hate  his  neighbor?  Who  can  be  here 
with  loving  John,  and  generous  Paul, 
and  fervent  Peter,  and  forgiving  Stephen, 
and  yet  not  love  him?  Who  can  look 
upon  that  Altar,  and  yet  indulge  in  an 
envious  eye?  Who  can  remember  what 
the  Bread  upon  it  is,  and  hurt  a  member 
of  that  Body!  Who  can  remember  what 
the  Cup  upon  it  represents,  and  make  his 
tongue  an  arrow,  to  pierce  through  a 
brother  or  a  sister? 

It  is  a  half  an  hour  of  devotion.  We 
come  here  to  pray.  We  are  helped  here 
to  pray.  It  is  the  house  of  prayer.  And 
such  divine  prayers  as  our  Mother  has 
provided  for  us!  Prayers,  which  have 
gone  up  to  God  from  dungeons,  where 
confessors  pined.      Prayers  which   have 


gone  up  to  God  from  scaffolds  where  His 
martyrs  bled.  The  prayers  of  Chrysos- 
totn.  The  prayers  of  Gregory.  The 
prayers  o  f  Latimer.  The  prayers  of  Rid- 
ley. And  the  prayers  of  Laud.  Oh, 
Thou,  that  hearest  the  prayers,  unto  Thee 
shall  all  flesh  come. 

It  is  a  half  an  hour  of  heavenly  mind- 
edness.  "The  world  is  too  much  with 
us."  Not  the  world  which  God  made, 
with  its  mountains,  with  its  forests,  with 
its  rivers;  the  deep  green  sea,  the  deep 
blue  sky.  I  mean  the  wicked  world.  The 
world  of  cruel  men  and  scandalous 
women.  The  world  of  selfishness,  and 
immorality  and  sin.  "The  world  is  too 
much  with  us."  Here,  for  a  season  we 
escape  from  it.  Here,  for  a  time,  we 
breathe  the  atmosphere  of  heaven.  Here 
for  a  time  we  are  companions  with  the 
angels.  Here  for  a  time  we  are  at  home 
with  God.  Verily  I  say  unto  you, 
"Wherever  two  or  three  are  gathered  to- 
gether in  My  name,  there  am  I  in  the 
midst  of  them." 

BUT,  IT  IS  TOO  OFTEN.  Is  every  * 
day  too  often  to  live?  Should  not  the 
Lord's  Prayer  be  a  part  of  every  service? 
And  does  not  that  ask  for  daily  bread. 
The  Prayer  Book  answers  you.  It  is  the 
order  for  daily  morning  and  for  daily 
evening  prayer,  which  it  sets  forth. 

There  is  no  preaching  except  on  Sun- 
day. If  there  is,  will  you  be  sure  to 
come?  But  in  every  service  God  does 
preach  three  times  :  at  the  least,  once  in 
the  Psalter,  once  from  the  Old  Testament, 
once  from  the  New. 

There  are  so  few  that  come.  Come 
then  yourself,  and  make  one  more.  If 
every  one  does  that,  the  church  will  soon 
be  full.  But  come  if  there  be  only  two. 
There  is  a  sweet  serenity  in  such  a  ser- 
vice, which  no  tongue  can  utter.  The 
worship  of  the  great  congregation  is  like 
the  multitudinous  sea  :  the  little  hand- 
ful, like  the  rivulet  that  glides  in  gentle- 
ness along  the  mountain  side.  The  one 
the  pouring  rain,  the  other  the  distilling 
dew.  It  wasjust  what  Jesus  did.  It  was 
what  the  Apostles  and  first  Christians 
did.  It  is  what  the  best  in  every  age  have 
done.  Try  it  and  you  will  like  it.  You 
will  like  its  stillness.  You  will  like  its 
serenity.  You  will  like  its  peace.  It 
will  be  to  you  the  beauty  of  holiness.  It 
will  realize  in  you  the  odor  of  sanctity. 

You  have  no  time.  It  will  make  time 
for  you.  A  day  with  system  is  a  week 
without.  You  will  arrange  your  occupa- 
tions. You  will  arise  earlier.  You  will 
waste  less  You  will  gain  time  by  it. 
Beloved,  in  Heaven  they  rest  not  day  and 
night;  saying,  "Holy,  Holy,  Holy,  Lord 
God  Almighty  which  was,  and  is,  and  is 
to  come."  What  will  you  say  when  you 
get  there?  Will  you  get  there?  Could 
you  stay  there  if  you  did?  Lord  Jesus, 
teach  us  to  prav  !  and  keep  our  prayer 
with  Thine.—  Bishop  G.  W.  Doane. 


EARLY    COMMUNION. 


A   LETTER   FROM   ONE  OF  THE    LAITY   TO   ANOTHER. 

Since  you  told  me  that  you  have  never  been  present  at  an  early  celebration  of 
the  Holy  Communion,  the  thought  has  been  ever  present  of  you  and  certain  other 
dear  friends  whom  I  do  not  meet  there. 

If  it  were  possible  to  set  before  your  eyes  the  picture  that  rises  before  mine  ! — 
the  quiet  of  the  early  preparations  in  a  house  not  yet  astir — the  issuing  into  the 
streets,  silent,  except  for  other  worshippers  moving  to  and  fro  ;  the  rare  beauty  of 
the  new  day,  fresh  from  the  hand  of  God,  undefiled  as  yet  and  unspoiled  by  the 
deeds  of  men  ; — a  wonderful  revelation  in  this  world  of  serenity  and  peace, — a  reve- 
lation new  every  morning  of  this  early  pilgrimage  to  the  house  of  God. 

And  the  arrival, — the  same,  or  rather  a  yet  holier,  calm  brooding  over  all  things  ; 
no  presence  save  that  of  those  who  are  like-minded ;  no  iutrusion  of  curiosity  or 
frivolity  ;  no  pang  of  regret  at  the  departure  of  those  who  turn  their  backs  on  the 
altar  and  the  command  "This  do," — nothing  to  come  between  the  disciple  and  the 
Master.  About  you  are  those  who  are  weary  and  heavy  laden, — those  who  have 
climbed  up  hither  out  of  a  life  so  immersed  in  worldly  cares  or  concerns  that  only 
this  constant  return  to  the  mount  of  vision  can  keep  in  sight  that  which  is  invisible  : 
the  man  of  business  and  affairs, — the  over- taxed  professional  worker;  the  woman 
whose  daily  cares  and  anxieties  would  dry  up  the  springs  of  her  life  but  for  the 
never-failing  fountain  which  fills  and  refreshes   her  soul. 

Here,  too,  are  those  who  are  under  the  shadow  of  bereavement.  In  the  first 
anguish  of  parting  they  have  come  to  meet  at  the  altar  that  dear  soul  who  is  nearer 
to-day  than  ever  in  the  flesh.  Here,  too,  are  those  whose  hearts  overflow  with  joy 
at  the  great  deliverance  that  has  been  granted  them,  or  the  new  happiness  that 
crowns  their  lives;  their  feet  have  been  turned  hither  to  join  in  the  sacrifice  of 
thanksgiving  that  can  best  express  their  gladness. 

Those  also  are  about  you  whose  pathway  is  tangled,  perplexed  and  dark  ;  what 
lies  before  them,  what  course  to  choose,  they  cannot  tell ;  they  have  come  to  inquire 
of  the  Lord, — where  else  should  they  seek  light  and  guidance  but  here? 

Here  are  those  who  are  struggling  in  the  net  of  a  habit  that  has  bound  them  so 
fast  that  by  themselves  they  cannot  get  forth,  and  who  seek  the  touch  of  the  Divine 
Hand  to  break  their  bonds  asunder  ;  those  who  are  fainting  in  the  glow  of  a  fierce 
temptation,  and  know  that  out  of  that  furnace  their  souls  can  never  come  alive 
unless  the  Son  of  God  walk  with  them  in  the  midst  of  the  fire. 

And  here  also  are  those  whose  hearts  bear  the  burdens  of  others, — the  need,  the 
sorrow,  or  the  sin  of  some  dear  one — the  unbelief  of  some  noble  soul  whose  strength 
is  coveted  for  the  Master's  service, — the  darkness  and  wretchedness  and  guilt  of  a 
city,  a  nation,  a  world  redeemed,  but  not  yet  made  perfect  in  holiness. 

Such  is  the  group  that  kneel  here  in  this  sacred  quiet  to  confess  their  unworthi- 
ness,  emptiness,  helplessness  and  need.  To  them  the  word  of  absolution  and  peace 
is  spoken  ;  for  them  the  feast  is  spread  and  the  sacrifice  set  forth  in  the  holy  mys- 
teries. 

Here  they  find  all  that  they  seek,  in  the  sacrament  that  assures  them  of  their 
oneness  with  the  Lord  ;  here  is  strength  for  the  weak,  comfort  for  the  sorrowful, 
light  and  guidance  for  the  perplexed,  shelter  and  peace  for  the  storm-tossed. 

To  those  who  go  hence  thus  refreshed  and  strengthened  by  the  Body  and  Blood 
of  their  Divine  Lord,  how  strange  would  seem  the  uncomprehending  cry  :  "O,  I  do 
not  feel  good  enough  to  make  those  frequent  communions,— I  shouldn't  dare  to  go 
—one  cannot  be  expected  to  live  on  this  plane." 

As  well  might  one  say,  "lam  weak  and  run  down,  I  could  not  take  food  fre- 
quently." Such  an  utterance  is  that  of  a  soul  too  near  spiritual  starvation  to  have 
left  in  it  any  wholesome  longing  for  the  Bread  of  Life  or  the  Cup  of  Salvation.  Let 
it  rather  draw  near,  eat  and  live,  and  gather  strength  and  grace  for  every  need. 

"O  taste  and  see  that  the  Lord  is  good."  So  shall  renewed  desire  for  the 
blessed  comfort  of  those  gracious  mysteries  be  ours. 


Bishop  Jeremy  Taylor  says :  "Let  us  receive  the  Consecrated  Elements  with  all 
devotion  and  humility  of  body  and  spirit  :  and  do  this  honor  to  It,  that  It  be  the  first  food 
we  eat,  and  the  first  beverage  we  drink  that  day,  unless  it  be  in  case  of  sickness  or  other 
great  necessity." 


in 


Bishop  Williams  on  Predestina- 
tion. 

Not  claiming  to  be  a  Privy  Coun- 
sellor of  the  Almighty,  I  regard  it 
as  no  shame  to  say  that  I  do  not 
understand  His  Secret  Counsels  and 
Decrees.  This  topic  I  therefore  look 
upon  as  one  in  which  we  cannot  be 
too  guarded  and  cautious. 

I.  Observe  that  the  question,  as 
between  any  and  all  views  of  Pre- 
destination, is  a  metaphysical  one, 
and  not  involving  an  Article  of  the 
Faith.  Hence  there  is,  and  ever 
should  be,  room  for  wide  differences 
of  opinion. 

II.  Observe  that  while  there  is  a 
distinction  between  the  Fatalist  and 
the  Predestinarian,  in  that  one  goes 
to  Philosophy  for  his  ground  prin- 
ciples, and  the  other  to  Revelation, 
yet  they  both  represent  mankind  as 
acting  by  a  law  of  necessity,  and  not 
as  free  agents;  and  that  this  sup- 
posed necessity  is  no  proper  rule  for 
action. 

III.  Observe  that  one  underlying 
principle  must  be  "let  God  be  true, 
and  every  man  a  liar;"  so  God  can- 
not mock  us  with  unreal  offers  of 
salvation  and  promises  of  grace. 
What  He  says  He  offers,  and  wills, 
and  gives — He  does  offer,  and  will, 
and  give. 

IV.  Observe  that  God's  knowl- 
edge of  future  contingents,  and  the 
distinction  of  His  Will  into  Antece- 
dent and  Consequent,  while  they  do 
not  explain  the  Divine  Decrees,  re- 
move most  of  the  difficulties  attend- 
ing them. 

V.  These  things  premised,  I  see  no 
difficulty — not  here  calling  into  view 
what  St.  Paul  does  or  does  not  say 
in  his  Epistle  to  the  Romans — in 
admitting  that  Election  is  one  thing, 
and  Predestination  another;  or,  at 
least  that  such  a  distinction  may  be 
taken,  if  any  one  is  disposed  to 
make  it,  that  Election  has  reference 
to  grace  in  this  world,  and  Predes- 
tination to  glory  in  the  next,  both 
meantime  dealing  with  individual 
souls. 

VI.  Election,  then,  may  be  held, 
and  no  one  will  be  likely  to  dispute 
this,  as  the  early  Church  held  it. 
Its  Ideality,  or  the  idea  which  it 
presents,  is  the  calling  of  men  to  the 
privileges  of  the  Christian  Convent 
in  this  world,  intended  to  prepare 
them  for  glory  in  the  next.  Its 
Causality,  the  reason  why  God  al- 
lows some  meu  to  come  to  those 
privileges,  and  suffers  others  never 
to   receive  them,  is   His  own  good 


pleasure,  the  Counsels  of  which  are 
not  revealed  to  us. 

VII.  Predestination  is,  in  this 
view,  the  allotment  of  individuals 
to  glory  hereafter,  and  may  be  held 
(however  it  can  be)  consistently 
with  the  following  assured  facts: 

(a)  Christ  has  redeemed  all  men. 

(b)  Redemption  includes  the  pos- 
sibility of  salvation  for  all  the  re- 
deemed. 

(c)  The  word  Reprobation,  in  the 
Calvinistic  sense,  is  not  found  in 
any  part  of  the  Holy  Scripture. 

(d)  It  is  distinctly  asserted  that 
recipients  of  Grace  may  fall  away 
from  it.— Heb.  10,  26. 

(e)  The  word  Predestination,  in 
Scripture  is  never  applied  to  the  lost. 

(/")  Romans  9,  for  four  centuries, 
was  not  regarded  as  involving  Cal- 
vinistic  Doctrine. 

[g]  God  foresaw,  from  all  eter- 
nity, by  His  knowledge  of  future 
contingents,  that  all  the  saved  would 
be  holy,  and  all  the  lost  unholy. 

[h]  In  this  matter  we  must  rea- 
son, so  far  as  our  own  life  and  duty 
are  concerned,  "ascendendo"— t.  e., 
from  a  holy  life  to  a  hoped  predes- 
tination not  "descendendo"—  i.  e., 
from  an  assumed  predestination  to 
any  sort  of  life  we  please. 

These  things  being  premised  and 
allowed,  any  one  can  hold  any 
doctrine  of  Predestination  which 
they  will  admit,  and  all  of  the  Cal- 
vinistic view  of  it  that  remains  111 

VIII.  As  to  a  specific  difficulty 
concerning  the  17th  Article  of  our 
Church,  no  man  need  feel  it,  unless 
he  supposes  that  there  can  be  no 
other  meaning  to  the  word  Predes- 
tination than  the  Calvinistic  one. 
If  there  is,  then  the  word  per  se  may 
as  well  have  that  meaning  in  the 
Articles,  as  the  Calvinistic;  and  it  be- 
comes simply  a  question  of  History, 
as  to  which  meaning  it  really  has. 


Confirmation. 

People  may  talk  as  much  as  they 
please  about  neglecting  Confirma- 
tion as  an  empty  form — as  unne- 
cessary— but  one  great  fact  in  its 
favor,  before  which  all  arguments 
dwindle  to  nothing,  is  this:  For 
nearly  1,600  years  there  was  not  a 
single  case  of  soul  drawing  near 
to  God  to  fulfil  its  Baptismal  vows, 
who  did  not  receive  Confirmation. 
Never,  till  in  these  later  times,  when 
men  dared  to  lay  their  hands  upon 
the  unity  of  the  Faith,  and  present 
the  Church  to  the  world  uby  schisms 
rent  asunder,"  was  there  any  other 
custom. 


112 


5ome  Reasons  for  being  a  Churchman. 

[From  Little's  "  Reasons  for  being  a  Churchman."] 

Charity,  courtesy,  and  honest  explanation,  are  the  only  Jilting  weapons  of  a 
warfare  ivhich  is  not  carnal  but  spiritual. 

Churchmen  sincerely  believe  that  our  Lord  Jesus  Christ  came  to  earth  for  the 
EXPRESS  PURPOSE  of  founding  His  Church,  (in  which,  and  by  means  of  which,  to  save 
mankind).  If  this  is  not  a  fact,  we  are  not  justified  in  setting  our  Religious  Organiza- 
tion so  far  above  others.  But  if  our  Lord  did  establish  a  Church,  we  arc  right  in 
maintaining  that  we  are  not  at  liberty  to  select  or  found  a  Church  to  suit  ourselves,  but 
that  our  Lord's  own  Church  has  an  undeniable  claim  upon  our  allegiance. 

Christianity  is  not  a  Manuscript,  but  a  Kingdom  ;  not  a  Book,  but  a  living,  believing, 
worshipping,  governing,  and  working  Church.  The  Church  is  not  founded  on  the  New 
Testament;  but  the  New  Testament  is  a  document  of  the  Church.  As  the  Jewish 
Church,  which  was  fully  organized  under  Moses,  lived  a  thousand  years  before  the  Old 
Testament  was  completed,  so  the  Catholic  Church  flourished  for  two  generations,  as  the 
perfectly  organized  and  authoritative  Kingdom  of  God,  before  the  New  Testament  was 
finished.  It  was  more  than  three  hundred  years  before  the  Church  decided  which  of 
the  many  religious  writings  were  inspired;  yet  all  the  while,  the  Church  -was  perfectly 
organized,  and  achieved  its  most  glorious  triumphs. 

Jesus  Christ  founded  the  Holy  Catholic  Church,  and  endowed  it  with  a  self- 
perpetuating  Ministry ;  with  a  definite  Faith ;  with  Sacraments  of  Initiation  and 
Continuance ;  and  with  a  system  of  Worship. 

The  Anglican  Church  is  that  Historic  Branch  of  the  Catholic  Church,  which  has 
lawful  jurisdiction  over  that  part  of  the  earth  which  is  occupied  by  the  English-speaking 
Race.  Our  Church  can  lay  no  just  claim  to  the  obedience  of  Orientals,  Frenchmen, 
Italians,  Mexicans,  and  the  like.  They  owe  allegiance  to  the  Dioceses  and  Provinces 
of  the  Church  Catholic  in  their  respective  countries. 

There  are  four  marks,  or  characteristics,  given  in  Holy  Scripture,  whereby  we  may 
always  recognize  that  one  true  Church,  founded  by  Christ  and  His  Apostles.  See  Acts 
2:42.  "They  continued  steadfastly  in  the  Apostles'  Doctrine,  and  Fellowship,  and  in 
(the)  Breaking  of  (the)  Bread,  and  in  (the)  Prayers."  [The  word  "  the "  is  in  the 
original.] 

The  Episcopal  Church  exhibits  all  these  Four  Marks. 

(1).  She  receives  the  Holy  Scriptures  as  the  Word  of  God;  and  She  accepts  the 
Catholic  Creeds,  (Apostles'  and  Nicene),  which  express  the  great  essential  truths  of  the 
Gospel,  as  taught  by  the  Apostles  before  the  New  Testament  was  written. 

(2).  Her  Bishops,  (that  is,  Apostles),  have  been  duly  consecrated  by  other  Bishops, 
who  trace  their  Succession  back  to  the  first  Apostles :  we  are  even  surer  of  this  line  of 
Succession,  than  we  are  that  our  Bibles  of  to-day  are  the  true  successors  of  the  first 
Bible. 

(3).  She  continues  to  celebrate  the  Holy  Communion,  as  the  Chief  Act  of  Divine 
Worship. 

(4).  She  continues  to  use  the  Liturgic  method  of  worship,  as  did  the  Apostles,  in 
the  administration  of  the  Holy  Eucharist,  and  in  the  Daily  Services  of  Common  Prayer. 

And  these  are  the  four  great  marks,  whereby  any  baptized  Christian  may  know  that 
he  is  m  fellowship  with  the  One,  Holy,  Catholic,  and  Apcstolic  Church  of  Jesus  Christ: 
1st,  That  he  continues  to  hold  the  Apostles'  Creed ;  2d,  That  he  is  obedient  to  the 
Apostles'  Government;  3d,  That  he  receives  the  Holy  Communion  from  the  hands  of  the 
Apostolic  Ministry  ;  and,  4th,  That  he  joins  devoutly  in  that  Liturgical  form  of  Worship, 
which  has  been  the  Common  Worship  of  the  Church  from  the  beginning. 

English-speaking  Christians  are  divided  into  three  great  classes — Churchmen, 
Recusants,  and  Dissenters.  These  terms  have  established  themselves  in  literature  ;  and 
without  implying  any  opprobrium,  stand  for  important  facts. 

Churchmen  are  those  who  adhere  to  that  old  Catholic  and  Apostolic  Church,  which, 
after  sundry  deformations  and  reformations,  but  without  losing  its  Corporate  Identity,  its 
Historic  Continuity,  or  its  Divine  Authority,  still  maintains  Primitive  Faith,  Order,  and 
Worship,  and  exercises  lawful  jurisdiction,  throughout  the  British  Empire  and  the 
American  Republic.  Churchmen  are  variously  called  Anglicans,  Anglo-Catholics,  or 
Episcopalians. 

Recusant  means  Refuser.  The  term  was  originally  applied  to  those  members  of  the 
English  Church,  who,  after  the  Reformation,  refused  the  Church's  Ministrations,  and  at 
the  instigation  of  the  Bishop  of  Rome  in  1570,  formed  the  first  English  Schism.  (Only 
one  clergyman  out  of  fifty,  and  a  mere  handful  of  the  laity  ;  it  was  only  as  late  as  1850,  that 

"J 


they  effected  a  regular  organization  in  England,  with  diocesan  Bishops  and  a  full  Roman 
hierarchy.  In  Ireland,  however,  owing  mainly  to  political  causes,  the  Italian  Mission 
was  more  successful,  and  drew  away  a  large  majority  of  the  laity,  but  not  many  of  the 
Clergy,  of  the  venerable  Church  of  St.  Patrick's  planting).  They  are  variously  styled 
Romanists,  Roman  Catholics,  or  Papists.  They  have  intruded,  also,  into  the  j urisdiction 
of  the  American  Church. 

[Whatever  may  be  said  for  the  authority  of  the  Church  of  Rome,  in  Italy,  as  the 
National  Church  thereof,  certainly  within  Anglo-Saxon  Christendom,  it  is  nothing  but  a 
foreign  Church,  having  no  organic  connection  with  the  ancient  Church  of  England.] 

The  third  division  of  English-speaking  Christians,  comprises  the  Dissenters,  who 
imbibed  the  novelties  of  German  Protestants  and  French  Calvanists.  They  broke 
altogether  with  the  Church  of  the  Past,  and  organized  into  new  voluntary  societies,  all 
founded  since  1520. 

All  the  denominations,  of  course,  differ  among  themselves ;  but  from  a  Church 
standpoint,  they  may  be  classified  together,  as  having  certain  general  characteristics, 
viz:  the  breaking  away  from  the  historic  Church — the  rejection  of  the  Apostolic 
Ministry,  with  a  special  disbelief  both  in  the  Episcopate  and  the  Christian  Priesthood 
— a  lowering,  or  distortion,  or  even  abolition,  of  the  Sacraments — a  rejection  of  Common 
Prayer  and  impressive  services,  in  place  of  which  are  substituted  much  preaching,  and 
the  extemporaneous  devotions  of  a  leader — the  abandonment  of  the  Christian  Year 
which  is  so  precious  and  profitable  to  us — and  finally  a  great  confusion  in  Doctrine, 
occasioned  sometimes  by  elevating  philosopical  systems  to  the  place  of  dogma,  and  again, 
as  in  the  case  of  Unitarians,  by  actual  apostasy  from  the  fundamentals  of  the  Christian 
Religion. 

The  fact  that  Christ  founded  an  Authoritative  Kingdom  on  the  earth,  of  which  the 
Anglican  Church  is  a  pure  and  complete  Branch,  ought  to  make  a  Churchman  of  every 
English-speaking  Christian,  irrespective  of  tastes,  personal  preferences,  and  considera- 
tions of  temporary  expediency. 

The  question  is  not :  Which  of  the  three  systems,  (the  Anglo-Catholic,  the  Papal, 
or  the  Protestant) ,  do  I  like  best?  The  question  is:  Which  is  Right,  Authoritative, 
Divine  ?  and  to  which  ought  I  belong? 

THE    REFORriATION. 

If  is  a  great  mistake  to  suppose  that,  before  the  Reformation ,  the  Church  in  England 
was  the  Roman  Church,  and  after  the  Reformation,  the  English  Church.  It  was  always 
the  same  English  Church,  from  the  time  E?igland  received  Christianity,  and  long 
bejore  the  English  were  a  nation.  Its  legal  name  was  the  English  Church — Ecclesia 
Anglicana — and  neither  its  name,  nor  its  organization,  nor  the  essentials  of  its  Faith 
and  Worship,  have  ever  been  changed. 

It  must  be  remembered,  concerning  the  Reform  within  the  Church,  and  wrought  by 
Herself,  which  took  place  in  England,  that  it  differed  radically  from  the  secession  and 
revolt  against  the  Church,  Her  Priesthood,  Sacraments,  and  Doctrines,  led  by  Luther 
and  Calvin.  In  England  the  continuity  of  the  Church  was  not  broken.  She  remained 
the  same  Apostolic  and  Catholic  Church  She  was  before.  She  retained  Her  Apostolic 
Succession ,  Her  Bishops  and  Priesthood,  the  ancient  Creeds,  the  Catholic  Faith  and 
Sacraments.  She  rejected  the  Pope's  claim  to  be  monarch  of  the  Church,  the  source  of 
jurisdiction,  the  arbiter  of  doctrine  ^  removed  abuses,  guarded  against  popular  errors, 
and  returned  to  the  Catholic  and  Scriptural  customs  of  administering  the  Blessed 
Sacrament  in  both  kinds,  and  the  Service  in  a  language  understood  by  the  people. 
"  The  separation,"  says  Dr.  Seabury  (late  Professor  in  Gen.  Theo.  Seminary,  New  York), 
"was  from  the  Court  of  Rome  in  respect  to  its  claim  of  jurisdiction  in  England,  and  not 
from  the  Church  of  Rome,  in  respect  to  any  points  of  Faith  or  Order,  that  had  been 
ruled  by  the  Catholic  Church.  Leaving  the  Bishop  of  Rome  to  govern  the  Churches  of 
Rome,  and  the  Churches  also  of  such  other  countries  as  deemed  it  for  their 
benefit,  to  continue  subject  to  his  jurisdiction,  the  Church  of  England,  under  the 
protection  of  the  State,  resumed  the  responsibility  of  governing  Herself  and  her 
members,  agreeably  to  the  Word  of  God  and  Catholic  Tradition." 

The  Anglo-Catholic  Church  has  retained  in  unbroken  continuity,  all  the  essential 
elements  of  true  Catholicity,  while  free  from  corrupt  and  unnecessary  additions.  She  is 
Catholic  :  She  is  Reformed :  She  is  Scriptural :  She  is  Authoritative  :  She  is  that  part  of 
the  Kingdom  of  God  which  has  jurisdiction  over  the  Anglo-American  Race:  She  has 
continued  steadfastly  in  the  Faith,  the  Ministry,  the  Sacraments,  and  the  Worship,  of 
the  Apostolic  Chuich.  She  sincerely  invites  the  test  of  Holy  Scripture,  History,  and 
Canon  Law  ;  She  does  not  shrink  from  the  inquiry  as  to  Present  Advantages  and  Future 
Prospects.  Her  system  is  every  day  commending  itself  more  and  more  to  the  devout, 
and  to  the  practical.  It  bids  fair  to  become  the  dominant  religion  of  the  dominant  race 
of  men :  it  seems  the  surest  to  keep  the  Faith  till  the  Master  comes ;  and  it  offers  the 
only  possible  basis  for  the  Reunion  of  Christendom. 

114 


The  Apostolic  Succession. 

Do  you  ask  how  we  may  be  sure  of  a  ministry  of  "unbroken  succession"  from  the 
Apostles,  holding  and  handing  down  their  commission  from  Christ?  I  answer — just  as 
you  can  be  sure  that  your  Bible  has  come  to  you  from  the  Apostles.  Both  have  been 
transmitted  through  the  same  hands. 

IT  has  been  said,  that  no  one  now  believes  in  the  Apostolic  Succession  ;  that  it  is  a 
dead  issue  :  that  men  of  learning  are  ashamed  to  assert  it  as  a  fact. 

There  never  was  a  greater  mistake.  The  doctrine  of  the  Apostolic  Succession 
is  held,  and  held  most  vigorously,  and  by  people  among  the  most  intelligent  and  best 
read  of  our  day.  It  is  held  in  the  full  belief  that  few  matters  of  history  are  attested  by 
clearer  or  stronger  evidence.  The  continuity  of  the  Apostolic  Office  and  Apostolic 
Ministry,  is  one  of  those  things  about  which  there  is  no  more  reasonable  ground  of  doubt, 
than  the  continuity  of  the  Monarchy  of  Great  Britain,  or  the  Presidency  of  the  United 
States. 

It  is  not  represented  by  a  long  thin  chain,  stretching  from  the  days  of  St.  Peter  and 
St.  Paul  and  St.  John,  to  our  day,  in  which  a  single  broken  link  would  be  a  fatal  defect; 
but  by  a  network  spread  over  Christendom,  with  meshes  past  numbering,  in  which  a  rent 
here  and  there  would  mean  practically  nothing. — Dr.  Dix. 

AN  EXPLANATION. 

From  Little' 's" Reasons  for  being  a  Churchman." 

The  first  Canon  of  the  most  ancient  body  of  Canons  in  the  Christian  Church — called 
the  Apostolic  Canons- — requires  that  a  Bishop  shall  be  consecrated  by  two  or  three  Bishops; 
and  three  has  been  the  express  requirement  of  all  subsequent  canonical  legislation  on  the 
subject.  This  gives  a  three-fold  guarantee  of  vatidity  to  every  Bishop  consecrated.  As  each 
of  the  ^/jr^consecrators  must  himself  have  been  consecrated  by  three  others,  the  second  step 
has  a  nine-fold  guarantee;  and  so  on.  While  it  is  somewhat  reduced  by  the  same  Bishop 
acting  in  two  or  more  consecrations — it  is,  on  the  other  hand,  increased  by  the  fact  that 
very  often  four  or  more  Bishops  join  in  a  consecration,  thus  greatly  multiplying  the 
threads  of  connection  with  the  past.  Take  for  example  the  case  of  Bishop  Scarborough, 
No.  in  in  the  American  list.  He  was  consecrated  February  2,  1875,  by  seven  Bishops, 
and  combines  in  himself,  the  transmission  of  the  spiritual  gift,  through  no  less  than 
seventy-three  Bishops  of  the  American  Episcopate,  besides  five  English  and  Colonial 
Bishops,  and  the  three  Scottish  and  six  English  Bishops,  with  which  our  Succession 
began — or  eighty -seven  in  all;  and  this  in  less  than  one  century. 

Apostolic  Succession  is  thus  seen  to  be,  not  a  chain  consisting  of  a  single  row  of  links, 
although  that  would  be  strong  enough,  but  rather  an  intricate  network,  such  as  no  spider 
ever  wove,  and  no  one  strand  of  which  is  essential  to  the  continuity  of  the  whole.  To 
prove  it,  take  a  net  of  wire  rings  and  strands,  each  ring  representing  a  Bishop,  and  the 
interlacing  strands,  his  sacramental  connection  with  those  who  ordained  him,  and  with 
those  whom  he,  in  conjunction  with  others,  ordained:  extend  it  so  as  to  represent  one 
century,  or  eighteen  centuries  of  the  Church's  life ;  then  apply  a  galvanic  current  at  one 
end  of  the  net — of  course  it  will  be  felt  at  the  other.  Take  out  a  ring  here  and  there  ; 
nay,  cut  and  slash  the  wire  strands  and  break  the  rings  by  the  score,  the  circuit  will  still 
be  unbroken.  So  it  is  with  the  Catholic  Episcopate.  Demolish  a  hundred  Episcopal 
links — the  Apostolic  Succession  will  still  be  intact.  In  our  mother  Church  of  England, 
the  Archbishops  of  Canterbury  have  been  the  chief  consecrators  of  Bishops  for  1300 
years.  And  yet,  (to  make  the  wildest  concession  imaginable),  suppose  that  every  one  of 
them,  from  St.  Augustine  to  Dr.  Benson,  were  an  impostor,  the  Anglican  Succession 
would  still  be  unimpaired,  and  Anglican  orders  as  valid  as  before,  through  the  collateral 
lines  of  the  assistant  consecrators. 

The  fact  of  consecration  is  as  certain  as  any  human  event  can  be ;  there  is  the 
personal  contact  of  the  consecrators  and  the  consecrated;  and  each  consecrator  imparts 
to  the  consecrated,  that  which  he  himself  already  possesses — a  part  in  that  one  Episco- 
pate of  the  Catholic  Church,  of  which  each  validly  consecrated  Bishop  has  an  undivided 
share. 

In  the  American  Church,  for  instance,  is  it  conceivable  that  a  man  should  be  re- 
ceived by  all  the  clergy  and  laity  of  a  Diocese,  as  their  Bishop,  who  had  never  been 
consecrated?  And  that,  when  the  sole  ground  on  which  he  could  be  received,  was  that 
he  had  been  consecrated!  Is  it  conceivable  that  a  man  would  be  received  into  the  House 
of  Bishops  and  sit  and  vote  there,  unquestioned,  while  as  yet  he  had  never  been 
consecrated  ?  And  that,  when  the  sole  right  to  a  seat  rested  on  the  fact  that  he  had  been 
consecrated,  and  those  among  whom  he  sat,  must  have  certainly  known  whether  they 
had  consecrated  him  or  not !  And  as  these  are  considerations  of  public  local  notoriety, 
the  stealing  in  of  any  unconsecrated  man,  and  his  universal  recognition,  both  by  the 
clergy  and  laity  of  a  Diocese,  as  well  as  by  the  House  of  Bishops,  is  a  moral  impossibility. 
The  same  is  true  of  every  Province  and  Provincial  Synod  in  Christendom,  in  times 
present  and  in  the  ages  past. 

"5 


Put  your  finger  on  one  single  Bishop  of  the  Catholic  Church— ancient  or  modern, 
Greek,  Latin,  or  Anglican — and  prove  that  his  consecrators  were* not  Bishops.  You 
cannot.  The  requirement  of  three  or  more  consecrators  in  each  consecration,  gives  a 
multitudinous  web  of  validity  so  widespreading  and  comprehensive,  that  the  loss  of 
one  thread  here  and  there,  even  if  it  could  be  proved,  (as  it  cannot),  would  have  no 
effect  at  all  on  the  general  result. 

THE  LEADING    FACT5. 

1.  The  American  Succession  is  derived  from  the  Scotch    and  the  English 

Successions. 

Bishop  Seabury,  the  first  American  Bishop,  was  consecrated  at  Aberdeen,  November 
14,  1784,  by  three  Scottish  Bishops:  Kilgour,  Petrie,  and  Skinner.  Bishops  White  and 
Provoost,  Nos.  2  and  3,  were  consecrated  February  4,  1787,  (and  Bishop  Madison,  No.  4. 
September  19,  1790).  by  Moore,  the  86th  Archbishop  of  Canterbury,  the  118th  from  St. 
John.  All  subsequent  American  Bishops  can  trace  directly  to  Bishops  Seabury,  White, 
Provoost,  and  Madison. 

The  following  are  the  more  direct  lines  by  which  Bishop  Scarborough  traces  to  them: 

H.  Potter  (and  six  others),  Brownell  (and  ten  others),  White  (and  two  others). 

H.  Potter,  Brownell,  Griswold,  Provoost. 

H.  Potter,  Brownell,  Griswold,  Jarvis,  Bass,  Claggett,  Madison. 

H.  Potter,  Brownell,  Griswold,  Jarvis,  Bass,  Claggett,  Seabury. 

2.  The  Scotch  Succession  is  derived  from  the  English  Succession. 

On  December  15,  1661,  four  Bishops  were  consecrated  for  Scotland,  by  Sheldon,  (then 
Bishop  of  .London,  translated  in  1663  to  be)  the  76th  Archbishop  of  Canterbury,  the  108th 
from  St.  John.  The  Consecrators  of  Bishop  Seabury,  were  Nos.  58,  60  and  61,  of  the 
Scottish  line. 

3.  The  English  Succession  is  derived  from  the  Apostles. 

(a).  From  St.John,  through  Pothinus,  1st  Bishop  of  Lyons,  and  his  successors,  to 
Aetheri us,  31st  Bishop  of  Lyons. 

(b).  From  St.  Paul,  through  Trophimus,  (2  Tim.  4:  20),  1st  Bishop  of  Aries,  and  his 
successors,  to  Virgilius,  24th  Bishop  of  Aries. 

The  31st  of  Lyons,  and  24th  of  Aries,  consecrated  Augustine,  1st  Archbishop  of  Can- 
terbury, in  596-7,  to  whom  all  his  successors  can  trace.  (The  "Nag's  Head  Fable,"  reflect- 
ing upon  the  validity  of  Parker,  the  69th  of  Canterbury,  is  admitted  on  all  hands  to  be  a 
malicious  fraud.  See  Haddan's  "Apostolical  Succession,"  and  Little's  Reasons,  etc." 
Chap.  17.) 

(c).  The  ancient  British  line,  tracing  to  St.  John  and  St.  Paul,  enters  into  and  assists 
in  authenticating  the  above. 

(d).  Theodore,  the  7th  of  Canterbury,  possesses  also  the  Roman  Succession  from  St. 
Peter  and  St.  Paul,  having  been  consecrated  March  26,  668,  by  Vitalian,  76th  Bishop  of 
Rome. 

(Owing  to  the  fact  that  Rome  has  been  the  Capital  of  the  Empire,  since  the  first 
preaching  of  Christianity ,  and  also  the  seat  of  a  vast  body  of  learned  men,  the  materials 
for  tracing  the  Succession  of  that  Church,  are  more  full  and  ample  than  those  of  any  other. 
And  many  Bishops  being  translated  to  Rome  from  the  various  parts  of  Christendom,  on 
their  election  to  the  Papacy,  it  may  safely  be  assumed,  that  nearly  all  the  Successions  in 
the  World,  enter  into,  and  assist  in  authenticating,  that  of  the  Bishops  of  Rome.) 

(e).  The  Welsh  Succession,  a  branch  of  (c),  joining  with  the  above  in  874,  also  traces 
to  St.  John,  through  Dubritius,  1st  Bishop  of  Llandaff,  who  was  consecrated  by  Germanus 
and  Severus,  Gallican  Bishops,  in  448. 

Also,  to  Canterbury  and  Rome,  through  Odoceus,  3d  Bishop  of  Llandaff,  consecrated 
by  Theodore,  7th  of  Canterbury. 

Also,  to  St.  James,  of  Jerusalem,  through  his  successors,  the  Patriarchs  of  Jerusalem. 
The  51st  Patriarch,  John  III,  consecrated  St.  David,  1st  Archbishop  of  St.  David's,  519. 

From  Dubritius,  Odoceus,  and  St.  David,  these  Successions  have  been  spread  through 
the  whole  body  of  English  Bishops:  for  further  particulars,  see  Chapin's  "Primitive 
Church." 

4.  The  Irish  and  Italian  Successions. 

Even  if  we  waive  the  old  English  Succession,  there  is  no  possibility  of  invalidating 
the  present  Anglo-Catholic  Episcopate :  for  no  loss  of  continuity  has  ever  been  alleged 
against  either  the  Irish  or  the  Italian  Succession.  Now,  the  eight  Bishops  who  survived 
the  seventeen  years  of  persecution  under  Cromwell,  and  served  under  Charles  II,  handed 
down  the  Succession  from  1660  to  the  present  time.  And  all  of  these  eight  can  trace  to 
the  R.  C.  Archbishop  of  Spalatro,  who  conformed  to  the  English  Church  in  the  early  part 
of  that  century,  and  took  part  in  two  consecrations  in  1617.  And  the  eight  Bishops  also  in- 
herited the  Irish  Succession  as  well,  from  George  of  Derry,  Hampton  of  Armagh,  and 
Murray  of  Kilfenora.  (The  Irish  Succession  is  traced  back  through  the  Archbishops  of 
Armagh  to  St.  Patrick,  who  was  consecrated  first  Bishop  of  Armagh  in  433,  by  Celestine, 
Bishop  of  Rome.     The  earlier  Irish  Bishops  derived  from  England  or  Scotland.) 

That  the  English  strand  is  as  perfect  as  the  others,  is  easy  of  proof. 

116 


•  Important  facts  in  Church  History. 

It  is  a  mistake  to  suppose  that,  before  the  Reformation,  the  Church  in  England  was 
the  Roman  Church,  and  after  the  Reformation,  the  English  Church.  It  was  always  the 
same  English  Church,  from  the  time  England  received  Christianity,  and  long  before 
the  English  were  a  nation.  Its  legal  name  was  the  English  Church — Ecclesia 
Anglicana—anA  neither  its  name,  nor  its  organization,  nor  the  essentials  of  its  Faith 
and  Worship,  have  ever  been  changed. 

The  Church  was  founded  in  Britain  in  the  first  Century.  Gildas,  the  British  historian,  asserts  that 
Christianity  dawned  on  Britain  as  early  as  A.  D.  61.  Hore  quotes  Crackenthrop,  to  the  following  effect : 
"As  to  our  British  Church,  it  is  clear  that  it  was  founded  some  years  before  the  Roman.  Learn,  then, 
that  the  Roman  Church  is  not  the  mother  of  our  British  Church,  but  the  sister;  and  that,  too,  a  sister 
fully  Jive  years  younger." 

Linus,  mentioned  in  II  Tim.  4:21,  whom  St.  Paul  ordained  as  the  first  Bishop  of  Rome,  was  a 
Briton,  and  is,  with  good  reason,  believed  to  have  been  converted  to  Christianity  in  Britain,  before  ever 
he  came  to  Rome.     See  Hore's  "  Eighteen  Centuries,  etc.,"  and  Jennings'  "Ecclesia  A  nglicana." 

The  evidence  that  St.  Paul  made  a  brief  visit  to  Britain,  although  not  conclusive,  is  pretty  strong, 
and,  at  least,  proves  the  great  antiquity  of  the  British  Church,  and  its  Apostolic  foundation.  Nicephorus 
and  Dorotheas,  Greek,  writers,  both  record  that  Aristobulus,  a  Greek,  alluded  to  in  Romans  16 :  10, 
was  ordained  by  St.  Paul  one  of  the  first  Bishops  of  the  British  Church. 

..  While  much  obscurity  hangs  over  the  early  history  of  our  Church  in  Britain,  there  can  be  no  doubt 
that  it  was  very  ancient ;  that  it  was  independent  of  foreign  control;  that  it  received  help  from  Gaul  in 
the  second  century  ;  and  as  Gaul  received  its  Christianity  from  Ephesus,  and  not  from  Italy,  the  British 
Church  had  an  Eastern  Liturgy,  Episcopate,  and  Ecclesiastical  Rites. 

The  modern  Papal  claims,  as  to  Universal  Jurisdiction,  cannot  be  discovered  in  the  Church  up  to  the 
time  of  the  Council  of  Nicaea,  325  ;  and  therefore,  we  may  unhesitatingly  decide,  that  they  are  not  a  part 
of  the  Original  Institution  of  the  Christian  Church,  but  a  subsequent  introduction. 


Before  the  Saxon  Invasion,  there  were  twenty-five  Bishops  and  three  Archbishops.  There  had 
been  held,  twelve  General  Synods  of  the  British  Church,  under  the  fifteen  Archbishops  of  London. 
By  this  invasion/the  entire  British  Church  was  driven  into  Wales  ;  and  Augustine,  in  596,  coming  to  the 
rescue,  found  only  one  Archbishop,  and  seven  Bishops. 

Each  Bishop  having  been  originally  independent  of  every  other  Bishop,  no  Bishop  could  have  power 
to  depose,  or  excommunicate,  other  Bishops,  unless  that  power  had  been  subsequently  granted  to  him 
by  some  sufficient  authority.  Now,  there  is  no  authority  that  could  grant  this,  unless  a  General  Council ; 
and  no  General  Council  ever  has  granted  the  Bishop  of  Rome  this  authority  over  the  Bishops  of  England. 
On  the  contrary,  it  was  expressly  enacted  by  the  Sixth  Canon  of  the  Council  of  Nice,  A.  D.  325,  that  the 
ancient  customs  and  rights  of  the  Church  should  not  be  changed.  And  it  is  a  matter  of  fact, 
which  no  one  pretends  to  question,  that  the  Bishops  of  England  were  then  subject,  (at  the  comingof 
Augustine),  not  to  the  Bishop  of  Rome,  but  to  their  own  Archbishop  (Caerleon):  and  they  have  ever  been 
legally  and  canonically  independent  of  the  Bishop  of  Rome. 

In  the  re-conversion  of  England,  Augustine  and  the  Italian  missionaries  merely  sowed  the  seed  in 
Kent  and  Wessex,  and  indirectly,  also  in  East  Anglia.  All  the  rest  of  England  was  converted  by  Celtic 
missionaries,  indirectly  from  Wales,  and  directly  from  Ireland  and  Scotland,  with  a  little  help  from 
France. 

One  gift,  however,  Augustine  gave  to  England,  and  that  was  the  genius  of  thorough  organization. 
Augustine  was  consecrated  Archbishop  of  Canterbury  in  597.  After  him  came  five  Archbishops,  who 
ruled  only  a  part  of  the  Saxon  Christians,  as  the  larger  portion  of  them  were  of  the  Celtic  obedience. 
The  two  parts  were  united  under  the  Greek,  Theodore,  668  ;  under  him  the  English  Church  was  welded 
into  one  compact  organism,  long  before  England  was  a  nation,  or  had  any  central  government  ;  and  the 
first  General  Synod  of  the  Saxon  Church  was  held  in  673.  In  874  the  Welsh  Church  joined  hands  with 
the  Saxon  Church. 


Under  the  Canons  of  the  Synod  in  673,  the  Pope  himself  could  not  canonically  perform  one  ministerial 
act  in  England,  without  the  consent  of  the  Bishop  in  whose  diocese  it  was  to  be  performed.  The 
eighth  Canon  is  an  unequivocal  declaration  of  the  Bishops  composing  that  Council,  that  they  knew  of, 
and  acknowledged,  no  superiority  among  Bishops,  but  such  as  their  age  and  the  order  of  their  consecra- 
tion conferred.  Wilfrid,  in  678,  appealed  to  the  Bishop  of  Rome,  aud  was  imprisoned  in  consequence ; 
upon  a  repetition  of  the  offence,  he  was  deposed. 

In  747,  Cuthbert  of  Canterbury,  was  advised  by  St.  Boniface,  (an  Englishman  who  had  converted  a 
large  part  of  Germany),  to  bring  the  English  Church  under  the  authority  of  Rome. 

In  the  first  place,  this  proves  that  the  Church  was  not  already  in  submission  to  Rome  ;  and  in  the 
second  place,  when  Cuthbert,  pleased  with  the  idea,  called  a  Council  at  Clovesho,  to  consider  this,  the 
matter  was  specifically  rejected. — Little's  "  Reasons,  etc.,"  page  136. 

Roman  Canon  Law,  was  never  of  force  in  the  Church  of  England. 

Now,  it  clearly  follows  from  these  facts,  that  all  authority  subsequently  exercised  by  the  Pope,  was 
usurpation;  and  also  when  the  Church  of  England  threw  off  the  Papal  yoke,  she  only  did  that  which, 
upon  every  principle,  she  had  a  right  to  do — re-asserted  her  Primitive  Independence. 

117 


Until  the  Norman  Conquest,  in  1066,  the  Bishop  of  Rome  had  very  little  authority  over  the  English 
Church  ;  but  never  iu  fact  at  any  time,  did  the  Papal  sway  in  Britain  attain  such  proportions,  tmit  we 
can  rightly  speak  of  it  as  absolute.  By  a  series  of  encroachments,  backed  by  the  "False  Decretals," 
and  by  the  superstition  and  vices  of  the  times,  as  well  as  by  the  necessity  of  combined  resistance  to 
heathenism,  England  was  brought,  to  a  considerable  extent  under  the  yoke  of  Italy. 

Italian  aggression  reached  its  climax  in  the  reign  of  King  John  (1198-1216),  when  John  placed  the 
whole  realm  at  the  feet  of  the  Bishop  of  Rome,  which,  of  course,  he  had  no  right  to  do.  The  whole 
country  rose  against  him— clergy,  barons,  people,  calling  themselves  the  "Army  of  God  and  of  the 
Church."  On  that  memorable  June  15,  1215,  they  forced  the  King  to  sign  Magna  Charla,  which  was  the 
work  of  Stephen  Langtou,  the  Archbishop  of  Canterbury,  and  the  first  article  of  which  declares,  "The 
Church  of  England  shall  be  free,  and  have  her  rights  entire,  and  her  liberties  uninjured."  This  ha<s 
ever  since  been  a  part  of  the  fundamental  law  of  England. 

1.  The  freeing  of  the  State  was  accomplished  in  1365,  when  the  King,  Clergy,  Lords,  and  Commons, 
declared  that  John  had  no  right  to  make  England  a  fief  of  Rome,  and  forbade  the  payment  of  "  Peter's 
Pence." 

2.  The  freeing  of  the  English  Church  was  a  long  and  hard  process.  Various  laws  had,  from  time 
to  time,  been  enacted  against  the  Roman  usurpation,  and  in  1351,  the  "  Statute  of  Provisors,"  (followed 
by  the  statutes  of  "  Praemunire,"  1353,  1365,  and  1393),  left  scarce  a  vestige  of  the  Roman  Bishop's 
power  in  our  Church.  7%i?  legal  freeing  of  our  Church,  by  these  famous  statutes  of  the  14th  century,  is  not 
sufficiently  appreciated. 

Practically,  two  things  were  needed  to  carry  this  out :  1st,  the  removal  of  the  popular  superstition, 
that  the  Bishop  of  Rome  had  a  sort  of  Divine  Right  over  all  Churches.  The  illusion  was  dispelled,  and 
the  prestige  of  the  Bishop  of  Rome  broken,  by  the  vices,  quarrels,  and  scandals  of  the  Popes  in  the 
following  century.  2d,  A  King  bold  enough  to  break  with  the  Pope.  In  the  Providence  of  God,  W1"* 
makcth  even  the  wrath  of  man  to  praise  Him,  Henry  VIII  was  the  man  for  the  hour.  As  to  Henry  s 
character  we  need  not  trouble  ourselves;  it  was  about  as  bad  as  it  could  be.  God,  however,  used  him 
like  Cyrus  of  old.     The  Church,  taking  advantage  of  the  opportunity,  resumed  her  ancient  independence. 

During  the  reign  of  Queen  Mary  (1553-58),  there  was  second  subjugation  of  the  English  Churcft  to 
Rome,  which  was  a  sort  of  miniature  reproduction  of  the  previous  usurpation,  which  had  extended  over 
several  centuries.  It  was  equally  unjust,  and  ?uas  as  justly  abolished.  For  other  interesting  Post-Reforma- 
tion facts,  see  Little's  "  Reasons,  etc.,"  Appendix  to  Chap.  17  ;  and  also  Chap.  26. 

The  rights  of  the  Church  of  England  have  been  constantly  declared  :  see  Magna  Charta,  1215  ;  Statute 
of  Provisors,  1351  ;   Statutes  of  Praemunire,  1353-65-93  ;  and   the   unanimous   resolution  of  1534  :   "The 
Bishop  of  Rome  has  no  greater  jurisdiction  conferred  on  him  by  God,  in  this  Kingdom,  than  any  other  • 
foreign  Bishop." 

THE  PAPAL  SUPREMACY. 

In  controversy — as  in  every  other  sort  of  conflict — there  is  always  some  one  central 
point  which  forms  the  key  to  the  whole  position.  Now,  this  is  remarkably  the  case  in 
the  Romanist  controversy.  For,  join  issue  on  whatever  subject  you  will,  begin  from 
any  outlying  part  of  the  broad  field  of  Theology  that  you  or  your  antagonist  may  please 
the  course  of  argument  will  be  sure  to  bring  you  at  last,  always  to  the  one  central, 
question  which  lorms  the  key  and  focus  of  the  whole  matter, — and  that  is  the  question 
of  the  Ecclesiastical  Supremacy;  or  rather,  as  we  must  now  say,  the  absolute  and  unlimited 
despotism  of  the  Pope.  The  whole  question  turns  upon  the  Papal  Supremacy,  and  all 
fair  and  enlightened  Roman  controversialists  will  allow  that  this  is  the  case. 

Did  our  Lord  give  St.  Peter,  and  through  him,  the  Bishops  of  Rome,  supreme 
porver  to  leach  and  to  rule  the  zvhole  of  Christ's  Church  militant  hereon  earth?  Isthat 
alone  the  true  Church,  which  is  in  Communion  with  the  Roman  Pontiff  sitting  in  the 
Seat  of  Peter? 

It  does  not  seem  necessary  in  this  place  to  say  more  than  that,  while  the  Divine  right 
of  the  Roman  Pontiff  has  been  asserted  by  the  Popes  themselves  and  their  dependents, 
from  at  least  the  time  of  St.  Leo  the  Great  down  to  to-day,  such  claims  at  that  time  and 
since  have  been  firmly  rejected  and  disallowed  by  the  Councils,  Doctors,  and 
Theologians  of  the  larger  part  of  the  Christian  world.  No  one  must  confuse  the 
claim  of  the  Papal  Supremacy,  with  the  full  recognition  given  by  the  Fathers,  to  the 
exalted  position  of  St.  Peter  in  the  Apostolic  College,  and  that  he  was  the  undoubted 
founder  of  the  See  of  Rome. 

According  to  the  Roman  view,  the  Supreme  power  was  inherent  in  the  Papacy  from 
the  beginning.  According  to  our  view,  it  was  the  gradual  usurpation,  on  the  part  of 
Roman  Bishops,  aided  by  the  circumstances  of  the  times,  rendered  almost  inevitable,  we 
might  say,  by  the  state  of  the  -world  during  the  ages  in  which  it  grew  up,  and  therefore 
permitted  by  God's  Providence,  until  the  necessity  for  it  should  pass  away.  Perhaps  we 
ought  to  emphasize  this  last  remark,  which  is  no  real  concession  to  the  Roman  claims. 
We  might  even  go  so  far  as  to  say,  that  it  was  in  accordance  with  the  will  of  God,  that  a 
great  Christian  Monarchy  should' exist,  and  that  in  spite  of  its  evils,  abuses,  and  preten- 
sions it  was  on  the  whole,  a  benefit  to  the  ages  in  which  it  flourished.  All  this  is  perfectly 
compatible  with  the  conviction  that  the  Bishops  of  Rome  do  not  possess,  by  Divine  ngm, 
the  power  and  Authority  to  which  they  lay  claim. 

118 


INFANT  BAPTISM. 

"'The  Baptism  of  young  children  is  in  any  wise  to  be  retained  in  the  Church,  as  most 
agreeable  with  the  institution  of  Christ." — Prayer  Book :  Article  27. 

Some  object  to  Infant  Baptism,  because  it  is  not  expressly  commanded  in  Scripture. 
Should  they  not  then  be  consistent,  and  refuse  to  admit  females  to  the  Holy  Communion  ?  Also 
they  should  decline  to  keep  holy  the  first  day  of  the  week  instead  of  the  seventh.  We  find  no 
express  command  for  either. 

But,  it  is  both  taken  for  granted  and  commanded,  in  the  New  Testament,  that  ALL  per- 
sons are  to  be  baptized  ;  and  unless  you  can  produce  a  definite  command  in  Holy  Writ  exclud- 
ing infants  from  this  Rite,  it  must  be  admitted  that  they  are  rightly  made  partakers  of  it. 

1.  The  Redeemer,  after  having  shown  His  good-will  toward  children  (St.  Mark  10:14, 
St.  Mark  9:42),  gave  the  command  to  go  and  make  disciples  of  all  nations,  baptizing  them, 
etc.  (St.  Matthew  28:19). 

2.  In  the  first  Christian  sermon,  St.  Peter  says,  "  Repent  and  be  baptized,  etc  ,  etc.,  fdr 
the  promise  is  to  you  and  to  your  children."  (Acts  2:38-39). 

3.  There  is  record  of  the  Baptism  of  three  entire  households.  (Acts  16:15,  Acts  16:33; 
1  Cor.  1:16). 

4.  In  two  Epistles  addressed  to  baptized  persons,  children  are  exhorted,  as  well  as  adults. 
(Ephesians  6:1,  Colossians  3:20). 

Now,  considering  the  consistent  history  and  training  of  God's  Covenant  People  for  1500 
years  and  more,  previous,  and  also  the  subsequent  consistent  and  universal  custom  under  the 
Christian  Covenant  for  1500  years  and  more,  it  is  for  those  who  deny  Infant  Baptism,  to  show: 

1.  That  our  Lord  meant  to  exclude  children. 

2.  That  St.  Peter  meant  to  exclude  children. 

3.  That  there  were  no  children  in  the  three  households. 

4.  That  the  children  addressed  as  baptized,  were,  in  reality,  n  ot  baptized. 
This  of  course  cannot  be  done. 

There  are  two  great  principles  which  fortify  and  sustain  this  result. 

I.  The  Analogy  between  the  two  Adams. 

We  inherit  from  Adam  a  depraved  nature,  a  principle  of  evil.  We  are  to  receive  from 
our  Lord,  the  Second  Adam,  a  remedy  or  the  commencement  of  a  remedy  for  the  evils  of  our 
First  Birth. 

It  seems  natural  and  fitting,  and  only  fair,  that  as  we  have  received  our  First  Birth  and 
its  attendant  evil,  in  an  unconscious  and  infantile  state,  so  we  should  receive  the  Second  Birth 
and  its  attendant  benefits,  as  soon  as  possible,  i.  e.  in  this  same  unconscious  and  infantile  state. 

II.  The  Theory  and  Practice  of  the  Old  Dispensation. 

Are  infants  capable  of  entering  into  a  Covenant  with  God?  Certainly;  for  example, 
Deuteronomy  29:10-12.  Two  thousand  years  before  Christ,  God  entered  into  a  Covenant 
with  Abraham  and  his  Seed,  and  expressly  decreed  at  the  same  time  that  each  infant,  on  his 
eighth  day,  should  enter  into  this  covenant,  by  the  appointed  means  (Genesis  17).  It  is  then 
according  to  the  will  of  the  Unchangeable  God,  that  He  should  enter  into  Covenant  with 
those,  who,  from  their  tender  age,  can  neither  understand  nor  fulfil  the  conditions  of  tha 
Covenant. 

Thisprinciple  has  never  been  changed  or  revoked. 


THE  CHURCH'S  IDEA. 

The   Admission  of  the  Imperfect  and   the  Immature,  for  the    Purposes  of  Training 

and  Building  up. 

The  Church  is  not  a  select  and  exclusive  circle  of  Heaven's  favorites, 
but  a  broad  and  inclusive  net  for  sweeping  in  all  of  every  kind.  It  is 
not  the  pleasing  dream  of  a  sort  of  a  little  heaven  for  mutual  participation 
of  spiritual  pleasures,  but  rather,  the  nobler  conception  of  a  vast  and  perilous 
field,  where  the  tares  are  mingled  with  the  wheat,  where  Christ's  Husbandry, 
Christ's  Building  has  to  be  done — and  where  risks  are  to  be  run,  dangers 
courted,  spiritual  lepers  taken  in  to  tend  and  nurse,  ignorance  beckoned 
that  it  may  be  taught,  weakness  encouraged  that  it  may  be  strengthened, 
childhood  smiled  upon  and  warmly  welcomed,  that  it  may  be  educated, 
guarded,  matured,  and  rendered  back  at  last  to  Christ — the  Good,  the 
Loving,  the  Friend  of  publicans  and  sinners,  who  pleased  not  Himself,  and 
gave  us  an  Example,  that  we  should  become  "  fellow-workers  with  Him.  " 

119 


THE  CELEBRATION  OP  HOLY  COMMUNION. 

In  every  Church  there  must  be  an  Altar  (Letter  of  Institution),  upon  which  the  Priest 
must  make  au  Offering  unto  the  Lord,  of  "  these  Thy  gifts  which  we  now  offer  unto  Thee.  " 
— (See  Prayer  of  Consecration.  ) 

The  Offering  is  the  Memorial  which  the  Lord  commanded  His  Apostles  "to  make.  " — 
(  Same  prayer. ) 

This  Memorial  is  the  Body  and  Blood  of  Christ — as  It  is  said  to  be,  when  given  to  each 
Communicant. — (  Communion  Service.  ) 

This  Offering  is  a  Eucharistic  one, — "A  Sacrifice  of  Praise  and  Thanksgiving," — and 
is  called  the  "Holy  Eucharist.  " — ( Institution  Office.  ) 

This  Sacrifice  is  offered  for  the  whole  Church  [i.  e.,  here  and  beyond],  for  obtaining 
Remission  of  Sins,  and  all  other  benefits  of  Christ's  Passion. — ( Prayer  of  Consecration.  ) 

This  Holy  Sacritice  should  be  celebrated  at  least  every  Sunday  and  Holy  Day,  since 
proper  Collects,  Epistles,  and  Gospels,  are  appointed  for  them. 

It  may  be  celebrated  daily,  since  the  Collects,  etc.,  shall  serve  all  the  week  after.— 
(  Rubric  for  the  Beading  of  Scripture.  ) 

Communicants,  other  than  those  who  are  at  that  time  to  receive,  may  be  present,  since 
none  are  bidden  to  depart;  the  General  Confession  need  be  said,  only  by  those  "who  are 
minded  to  receive.  " — (  Rubric  in  Communion  Service.  ) 

The  Elements  should  not  be  put  on  the  Altar  at  the  beginning  of  the  Service,  but  just 
before  the  Prayer  for  the  Church. — (  Rubric  after  Offertory. ) 

Layman  may  assist  or  serve  the  Priest. — ( Rubric  concerning  Offertory.  ) 

1.  "Forasmuch  as  all  mortal  men  are  subject  to  many  sudden  perils,  diseases,  and  sick- 
nesses, and  are  ever  uncertain  what  time  they  shall  depart  out  of  this  life,  therefore,  to  the 
intent  they  may  always  be  in  readiness  to  die  whensoever  it  shall  please  Almighty  God 
to  call  them,  the  Ministers  shall  diligently,  from  time  to  time,  exhort  their  parishioners,  to 
the  ofteu  Receiving  of  the  Holy  Communion  of  the  Body  and  Blood  of  Christ,  when  it  shall 
be  publicly  administered  in  the  Church." — (Rubric  before  Office  for  Communion  of  Sick.) 

2.  Make  sure  that  your  name  is  on  the  Parish  Register  ;  and  should  you  remove  to  an- 
other Parish,  notify  the  Rector,  and  procure  the  Canonical  Letter  of  Transfer. 

3.  It  is  the  direction  of  the  Prayer  Book  that  the  Blessed  Sacrament  be  given  into  the 
hands  of  the  Communicants,  according  to  the  ancient  custom  noted  by  ene  of  the  fathers  of 
the  Church  (St.  Cyril),  that  Communicants  received  the  Body  of  Christ  in  the  palm  of  the 
right  hand  crossed  upon  the  left. 

4.  It  is  much  easier  for  the  Priest  administering  the  Chalice,  if  the  Communicants  kneel 
upright,  and  veils  are  put  back. 

5.  It  is  good  to  prepare  oneself  for  receiving,  by  being  present  at  a  Celebration  without 
receiving,  on  some  other  day  ;  likewise,  in  returning  thanks  after  a  Communion. 

6.  Come  fasting.  It  has  been  the  practice  of  the  Church  from  the  earliest  times  ;  and 
experience  will  soon  teach  you  the  benefit  of  the  custom.  With  the  many  week-day  oppor- 
tunities given  for  communicating,  those  obliged  to  communicate  at  the  late  Sunday  Celebra- 
tion, are  comparatively  few.  In  this  respect,  we  can  and  ought,  as  a  Parish,  to  improve.  In 
the  early  part  of  the  day,  the  mind  is  ordinarily  more  vigorous,  and  most  fitted  for  religious 
exercises.  The  effort  to  come  to  an  Early  Celebration,  involves  some  degree  of  sacrifice, 
which  is  one  of  the  most  fitting  means  of  preparation.  By  coming  fasting,  in  the  words  of 
an  acknowledged  Master  in  the  Spiritual  Life,  we  do  honor  to  our  Lord.  "  For  on  this  ac- 
count," says  St.  Augustine,  "itseemed  good  to  the  Holy  Spirit,  namely,  that  for  the  honor 
of  so  great  a  Sacrament,  the  Lord's  Body  should  enter  the  mouth  of  a  Christian  previously  to 
other  food.     For,  on  this  account,  is  that  custom  observed  throughout  the  whole  world." 

And  so  Bishop  Jeremy  Taylor  :  "  Let  us  receive  the  Consecrated  Elements  with  all  de- 
votion and  humility  of  body  and  spirit :  and  do  this  honor  to  It,  that  It  be  the  first  food  we 
eaf,  and  the  first  beverage  we  drink  that  day,  unless  it  be  in  case  of  sickness  or  other  great 
necessity." 

7.  The  Holy  Eucharist  is  our  Chiefest  Act  of  Worship.and  our  Chiefest  Means  of  Grace. 
We  come  (1)  to  Worship,  i.  e.,  to  offer  and  present  Jesus  to  our  Heavenly  Father,  and 

to  present  ourselves  in  Him  ;  this  is  its  Sacrificial  Aspect. 

We  come  (2)  to  Communicate,  i.  e.,  to  receive  Jesus,  and  thus  to  have  fellowship 
with  God,  His  Angels,  and  His  People  ;  this  is  the  Sacramental  Aspect. 

Now,  as  the  Eucharist,  though  one  Service,  has  this  two-fold  object,  so  there  are  two 
sorts  of  Celebrations,  called,  for  convenience,  High  and  Low. 

(1)  To  facilitate  devout  Communions,  Low,  or  Plain  Celebrations  (which  generally  take 
place  in  the  early  morning),  are  marked  by  quietness,  simplicity,  omission  of  sermon,  etc., 
though  not  without  adequate  recognition  of  the  Sacrificial  Aspect. 

(2)  In  High,  or  Choral  Celebrations,  prominence  is  given  to  the  idea  of  Worship,  by 
music,  ceremonies,  etc. ,  though  not  without  adequate  recognition  of  the  Sacramental  Aspect. 


PRACTICAL    ANSWERS 


To  Perplexing  Queries. 


We  cannot  too  earnestly 
impress  upon  all  persons,  the 
real  purpose  for  the  existence 
of  every  parish  —  Spiritual 
Growth,  and  (Preparation  for 
(Death.  There  may  be  other 
uses  made  of  a  parish,  but 
none  that  by  any  right  can 
cloud  this  thought. 


The  Prayer  Book. 

It  has  caused  homesick  and  hungry  prodi- 
gals— prodigal  in  sensual  indulgence,  prodi- 
gal in  intellectual  self-will,  prodigal  in  a 
Pharisee's  pride — to  arise  and  go  in  spiritual 
repentance  to  their  Father.  It  has  healed 
those  who  had  no  health  in  them,  till  their 
spiritual  "flesh  came  again,  like  the  flesh 
of  a  little  child."  It  has  brought  into  the 
way  of  spiritual  truth,  millions  of  "such 
as  had  erred  or  were  deceived."  Such  as 
we  were  ready  to  despair  of  because  the 
"burden"  of  their  sin  was  "intolerable," 
it  has  lifted  into  spiritual  light,  cheering 
them  with  its  peaceful  offices  of  absolution, 
pledging  pardon,  confirming,  and  strength- 
ening from  the  Father  of  our  Lord  Jesus 
Christ,  Who  never  desired  the  death  of  the 
vilest  or  guiltiest  sinner  in  the  world. — 
Bishop  Huntington. 

■ •  <«»  • 

Some  one  describes  the  duties  of  the  mod- 
ern Parish  Priest,  after  the  following  almost 
comical  manner  :  "The  Parson  now-a-days 
is  expected  to  visit  the  sick  like  a  Doctor, 
and  the  well  like  an  Industrial  Insurance 
Collector,  to  counsel  like  a  Lawyer,  to  talk 
like  a  Public  Lecturer,  to  study  like  a 
Professor,  to  pray  like  a  Monk,  to  financier 
like  a  Bank-Cashier,  to  play  at  being  Editor, 
and  last  but  not  least,  to  attend  and  direct 
about  half-a-dozen  Lodge  Meetings  each 
week,  technically  called  Guilds." 


"WHY  not  let  the  daily  services  go?" 
we  are  sometimes  asked,  with  the  kind  in- 
tention of  suggesting  relief.  "Because 
these  very  things  are  not  only  his  official 
duty,  but  are  comfort,  recreation,  and  the 
means  of  Divine  strength,  to  a  clergyman. 
Prayer  without  work,  is  better  than  work 
without  prayer  ;  iv or It,  spring ing  from 
prayer,  is  the  Divine  Method.  We 
have  the  Celebration  of  Holy  Communion 
every  day  because,  when  we  pray,  it  is 
only  commou  sense  to  pray  in  the  Divine, 
and  therefore  most  efficacious  and  accept- 
able way  ;  likewise,  when  we  seek  strength, 
to  go  direct  to  the  Divinely  Appointed 
means  of  strength.  Hence,  the  Rector  is  to 
be  found  at  the  Church  every  day.  Come 
and  pray  with  him. 


"What  js  the  Rector's  idea,  anyway?" 
is  a  frequent  remark. 

Your  Rector's  idea  is  to  get  you  to 
Struggle  against  Sin  and  Work  for 
Christ,  in  the  way  that  Christ  has  ap- 
pointed in  His  own  Historic  Church, 

He  wants  you  to  love  Jesus  Christ 
supremely,  so  that  you  will  surrender 
yourself  to  Him  in  Baptism,  Confirmation 
and  Holy  Communion,  as  He  directs — that 
you  will  fight  His  opponents,  "SIN,  the 
world,  and  the  devil,"  with  the  full  aid  vi 
His  Sacramental  Help — that  you  will  ^e 
above  all  things,  to  seek  Him  in  His  Eu- 
charist, where  you  worship  Him,  thank 
Him,  possess  Him,  become  most  truly  Hit 
— that  you  will  love  and  work  for  His 
Church,  (His  Kingdom  and  Body),  whereby 
He  saves  you  and  your  fellow  men — in  a 
word,  that  you  will  love  and  trust  Him  so 
entirely,  that  you  will  obey  Him  implicitly. 

"Jesus  only  ;  Jesus  always  ;  all  for  Jesus." 
■  <■>  i 

Your  Rector  wants  every  confirmed  per- 
son to  receive  Holy  Communion  regularly  ; 
once  a  month,  to  begin  with,  and  oftener 
as  time  goes  on.  Prepare  to  receive  the 
Divine  Gift  by  a  careful  repentance  during 
the  week  preceding  each  Communion. 

Receive  before  eating  other  food  out  of 
reverence  to  our  LoroVs  Body  and  Blood. 

Be  sure  to  give  special  thanks  after  Com- 
munion. 

Between  the  times  of  Communion,  attend 
the  Celebration  as  often  as  possible — on  every 
Sunday  at  least. 

Follow  the  above  rule  strictly,  and  live 

ACCORDINGLY. 

Why  ?    Because  this  is  the  way  to  Christ  ; 

and  for  this  your  Rector  prays  and  strives. 
■  <■»  < 

The  Way  "We  Are  to  Do  Our  Work. 

In  all  our  work  for  God,  hearty,  earnest 

prayer  is  the  absolute  condition  binding  on 

every  one  of  us,  priest  and  people. 

1.  The  Holy  Eucharist  is  the  great  cor- 
porate prayer  in  union  with  the  perpetual 
Intercession  of  Christ  at  the  Heavenly 
Altar.  All  other  prayers  are  but  exten- 
sions and  echoes  of  the  Encharistic  Sacrifice. 
"All  prayer  is  founded  upon  Eucharistic 
Communion  and  Sacrifice.  We  acquire  1he 
right  to  pray  by  Union  with  Christ  and 
we  exercise  it  by  Pleading  His  Merits." 
The  importance  of  attending  Celebration 
is  plain  enough. 

2.  Prayers  to  be  availing,  must  proceed 
from  penitent  hearts ;  so,  leave  nothing 
\indone  whereby  your  penitence  may  be 
perfected. 

•  ■«»>■  • 

If  you  haven't  the  time,  strength,  or 
means  to  devote  to  Active  Parish  Work,  it 
is  all  the  more  your  duty  to  offer  prayers 
and  Eucharists  in  behalf  of  the  Church 
Work.  If  you  are  an  active  worker,  it 
seems  imperative  that,  by  prayers  and 
Eucharists,  you  should  seek  Divine  wis- 
dom, strength,  and  guidance. 


When  to  Consult  Your   Spiritual 
Physician. 

1.  If  you  cannot,  by  your  own  prepara- 
tion, come  to  the  Holy  Communion  with  a 
Quiet  Conscience.  (Why  is  your  conscience 
quiet?  Is  it  because  you  have  no  unre- 
pealed sins  ?  or  because  your  conscience  is 
asleep  or  paralyzed.) 

2.  If.you  are  troubled  with  any  weighty 
matter. 

3.  If  you  need  enlightenment  and  coun- 
sel as  to  your  sins,  duties,  repentance,  dif- 
ficulties, and  perplexities  of  life. 

4.  If  you  have  great  difficulty  in  over- 
coming your  sin. 

5.  If  you  desire  to  express  more  fully 
your  sorrow  before  God,  by  punishing  your 
self,  and  taking  on  yourself  before  His 
Officer,  the  shame  and  guilt  of  your  sins. 

6.  If  God  moves  you  with  the  will  to 
confess,  that  you  may  forsake  sin  more 
vehemently,  live  a  more  safe  and  watchful 
life,  and  serve  Him  more  devoutly. 

Read  what  the  Prayer  Book  says  about 
this,  in  the  Exhortation  which  the  Priest 
is  to  use  in  giving  notice  of  the  Holy  Com- 
munion ;  also  in  the  Office  for  the  sick,  and 
for  prisoners.  Now,  prisoners  are  not  the 
only  ones  who  have  committed  mortal  sins, 
and  sick  people  are  often  not  so  near  death, 
as  other  people  who  seem  quite  well. 
What  is  well  to  do  in  sickness  in  prepara- 
tion for  death,  is  yet  more  advisable  in 
health,  when  we  have  full  possession  of 
our  faculties,  and  greater  time  and  oppor- 
tunity.    "Live  this   day   as  if  thy  last." 

Ask  yourself  these  questions  in  consider- 
ing any  Doctrine  or  Duty— (1)  What  are  the 
facts  of  the  case?  (2)  What  does  Christ 
want?  (3)  What  would  best  suit  the 
Devil's  purpose?  You  will  find  that  many 
well-meaning  people  ignore  facts,  ignore 
Christ's  expressed  wishes,  and  unwittingly 
help  Satan.  This  is  sadly  true,  with  refer- 
ence to  consulting  God's  Minister. 
■  <«»  • 

What  Shall  I  Do  to  be  Saved  ? 

The  Kingdom  of  Heaven  is  so  adapted  to 
human  nature  and  human  needs,  (being 
here  on  earth  by  God's  Appointment,  a 
visible  Society  with  Divinely-ordained  Sac- 
raments of  Initiation  and  Continuance), 
that  the  yearning  cry  of  humanity,  "What 
shall  I  do  to  be  saved?"  is  met  by  plain 
directions.    See  Acts  2  :  37-42. 

1.  Repent  and  be  Baptized. 

2.  Continue  steadfastly  in  the 
'  (a)  Apostles'  Doctrine  and 

(o)  [Apostles']  Fellowship,  and  in 

(c)  The  Breaking  of  the  Bread,  and  in 

\d)  The  Prayers. 

It  is  entirely  within  the  scope  of  the 
will  to  accept,  or  reject,  or  neglect  these 
Divine  conditions. 

■  ««»  • 

One  Church  as  Good  as  Another. 

This  is  the  popular  opinion.  Like  any 
other  error,  it  has  just  enough  truth  in  it 
to  make  it  dangerous.  It  is  quite  true 
that  there  are  good  Christian  people  in  all 
churches.     It  is  quite  true  that  the  Holy 


Spirit  works  through  sincere  ministers  of 
whatever  denomination,  and  blesses  their 
efforts  by  bringing  souls  to  Christ.  But 
this  is  not  the  whole  truth.  If  one  church 
is  as  good  as  another,  Christ  would  have 
founded  several,  instead  of  one.  There 
must  be  some  superiority  in  the  Church 
which  is  established  by  Him.  Is  it  not 
unreasonable,  to  think  that  a  mere  man, 
however  good,  could  make  as  perfect  a 
Church  as  the  Incarnate  God  ? 


Is  it  competent  for  us  to  say  that  the 
pious  and  sincere  sectarian  shall  be  cast 
out  of  the  Kingdom  of  Christ,  on  account 
of  the  serious  errors  of  bis  system  ?  God 
forbid  !  We  are  not  the  judges  of  our 
fellows. 

The  question  is  not— can  a  person  be 
saved  without  the  Church  ? 

The  question  is — has  God  established 
any  Church  with  a  particular  organization, 
which  is  still  in  existence  ? 

There  is  no  use  on  this  point,  or  on  any 
other,  of  that  smooth  and  equivocal  preach- 
ing, which  leaves  the  hearer  in  doubt  as  to 
the  practical  conclusion.  Our  Divine  Mas- 
ter when  on  earth   certainly    founded    and 

established  a  Church. — From  Bishop  Kip. 
■  ««>»  ■ 
What  we  want,  is  not  a  Religion  with  a 
Christian  flavor,  but  the  Actual  Church 
and  Covenant-Kingdom  that  our  Lord 
founded.  Christ  did  found  one  particular 
Church  ;  that  is  what  He  came  to  do.  It  was 
Episcopal,  i.  e.,  governed  by  Bishops  in 
succession  to  the  Apostles.  It  had  the 
Creed.  It  had  Eucharistic  Worship  and  a 
precomposed  Liturgy.  It  was  a  Sacra- 
mental System.  [See  Acts  2,  42.]  It  was 
soon  established  in  every  country  of  the 
then-known  world,  and  was  the  Same 
Everywhere.  These  are  absolutely  true 
facts  of  History.  They  stood  unquestioned 
for  1,500  years ;  they  are  asserted  by 
four-fifths  of  living  Christians  to-day,  as 

facts  of  History  and  Revelation. 

■  «»  ■ 

It  has  been  said,  that  no  one  now  be- 
lieves in  the  Apostolic  Succession  :  that  it 
is  a  dead  issue  :  that  men  of  learning  are 
ashamed  to  assert  it  as  a  fact. 

THERE  NEVEB  WAS  A  GREATER  MIS- 
TAKE. The  doctrine  of  the  Apostolic  Suc- 
cession is  held,  and  held  most  vigorously, 
and  by  people  among  the  most  intelligent 
and  best  read  of  our  day.  It  is  held  in 
the  full  belief  that  few  matters  of  history 
are  attested  by  clearer  or  stronger  evidence. 
The  continuity  of  the  Apostolic  Office  and 
Apostolic  Ministry,  is  one  of  those  things 
about  which  there  is  no  more  reasonable 
ground  of  doubt,  than  the  continuity  of 
the  Monarchy  of  Great  Britain,  or  the 
Presidency  of  the  United  States. 

It  is  not  represented  by  a  long  thin 
chain,  stretching  from  the  days  of  St.  Peter 
and  St.  Paul  and  St.  John,  to  our  day,  in 
which  a  single  broken  link  would  be  a 
fatal  defect  ;  but  by  a  network  spread 
over  Christendom,  with  meshes  past  num- 
bering, in  which  a  rent  here  and  there 
would  mean  practically  nothing. — Dr.  Dix. 


122 


Do  the  modem  denominations  claim,  to  be 
'Churches  in  the  same  sense  as  the  Episcopal 
'Church  does  f 

By  no  means.  They  do  not  claim  their 
Ministers  to  be  Catholic  Bishops,  Priests, 
and  Deacons :  they  entirely  reject  Euehar- 
istic  Worship:  they  deny  the  instrumen- 
tality of  the  Sacraments  in  bringing  about 
And  maintaining  the  indwelling  union  of 
Christ  and  the  believer.  Not  one  of  them 
was  founded  until  after  A.  D.  1520. 

WAS  the  Anglican.  Church  founded  by 
King  Henry  VLU? — "The  answer  is  im- 
mediate and  complete.  The  Church  of 
England  can  trace  her  continuity  back  by 
undoubted  historic  evidence  to  Apostolic 
times."  "For  any  one  seriously  to  affirm 
that  the  Church  of  Eugland  originated  in 
the  reign  of  Henry  VIII,  or  was  founded 
by  him,  is  to  betray  an  ignorance  so  pro- 
found that  it  must  excite  astonishment,  or 
else  to  disclose  an  unscrupulousness  and 
wickedness,  which  are  truly  distressing." 

— Bishop  Seymour. 

■  <«»  • 

-1886. 


existence ;  which  principles  we  helieve  to 
be  the  substantial  deposit  of  Christian  Faith 
and  Order  committed  by  Christ  and  His 
Apostles  to  the  Church  unto  the  end  of  the 
world,  and  therefore  incapable  of  compro- 
mise or  surrender  by  those  who  have  been 
ordained  to  be  stewards  and  tiustees  for  the 
common  and  equal  benefit  of  all.  As  in- 
herent parts  of  tbis  Sacred  Deposit,  and 
therefore  as  essential  to  the  restoration  of 
Unity  among  the  divided  branches  of 
Christendom,  we  accept  the  following,  to 
wit: 

\_Here  follow  the  four  points,  adopted  by  the 
Lambeth  Conference  in  1888  as  a  "basis  of 
conference,"  summed  up  in  the  Bishops1  Pas- 
toral, as  follows — the  Unchangeable  faith  as 
expressed  in  the  Creed  of  Nicaa,  the  two  Di- 
vine Sacraments,  the  Open  Bible,  and  that 
Apostolic  Order  which  is  the  Witness  and 
Keeper  of  these  till  the  end  of  ti?ne.  ] 
■  <«>  ■ 

Whatever  turn  the  renewed  discussion  of 
the  True  Order  of  the  Church  may  take,  it 
is  certain  that  this  Church  will  never,  for 
the  sake  of  union  with  non-Episcopal  bod- 
ies, constituting  a  small  fraction  of  Christen- 
dom, do  anything  to  drive  it  further  off  than 
it  ia  to-day,  from  the  old  Historic  Branches 
of  the  Catholic  Church,  with  their  more 
than  300,000,000  of  souls.  Let  us  never, 
for  a  moment,  give  any  set  of  men,  reason 
to  think  that  we  hold  lightly  by  the  colors 
put  in  our  hands,  by  our  fathers  in  the 
Faith,  or  that  we  know  of  any  better 
marching-orders  than  those  given  originally 
in  the  Apostolic,  and  renewed  in  the  Nicene, 
and  re-affirmed  in  the  Eeformation  Ages. — 
Bishop  Littlejohn. 


House  of  Bishops  on  Unity  - 

"With  hearty  thanks  to  Almighty  God, 
your  Bishops  recognize  an  increasing  desire 
among  Christian  people  for  that  Unity  for 
which  our  Lord  prayed  on  the  night  before 
His  Crucifixion,  and  which  He  declared  to 
be  the  visible  evidence  before  men  of  the 
truth  of  His  Gospel. 

We  do  hereby  affirm,  that  the  Christian 
Unity  now  so  earnestly  desired  by  the  memo- 
rialists, can  be  restored  only  by  the  return 
of  all  Christian  Communions  to  the  princi- 
ples of  Unity  exemplified  by  the  Undivided 
Catholic  Church  during  the  first  ages  of  its 

The  Church  is  Catholic.  When  the  Bishops  of  the  whole  Anglican  Communion, 
English,  Scotch,  American,  aDd  from  all  parts  of  the  world,  assembled  together  at  Lam- 
beth, the  Synod  declared  "that  there  was  one  true  Catholic  and  Apostolic  Church, 
founded  by  our  Lord  and  Saviour  Jesus  Christ ;  that,  of  this  true  Catholic  and  Apostolic 
Church,  the  Church  of  England  and  the  Churches  in  Communion  with  Her,  are  living 
members  ;  and  that  the  Church  of  England  earnestly  desires  to  maintain  freely  the  Catho- 
lic Faith  as  set  forth  by  the  Oecumenical  Councils  of  the  Universal  Church. ' ' 

THE  EEFORMATION. 

It  must  be  remembered,  concerning  the  Keforrn  within  the  Church,  and  wrought  by 
Herself,  which  took  place  in  England,  that  it  differed  radically  from  the  secession  and  revolt 
against  the  Church,  Her  Priesthood,  Sacraments,  and  Doctrines,  led  by  Luther  and  Calvin. 
In  England  the  continuity  of  the  Church  was  not  broken.  She  remained  the  same  Apos- 
tolic and  Catholic  Church  She  was  before.  She  retained  Her  Apostolic  Succession,  Her 
Bishops  and  Priesthood,  the  ancient  Creeds,  the  Catholic  Faith  and  Sacraments.  She  rejected 
the  Pope's  claim  to  be  the  monarch  of  the  Church,  the  source  of  jurisdiction,  the  arbiter 
of  doctrine  ;  removed  abuses,  guarded  against  popular  errors,  and  returned  to  the  Catholic 
and  Scriptural  customs  of  administering  the  Blessed  Sacrament  in  both  kinds,  and  the 
Service  in  a  language  understood  by  the  people.  "The  separation,"  says  Dr.  Seabury 
(late  Professor  in  Gen.  Theo.  Seminary,  New  York),  "was  from  the  Court  of  Rome  in 
respect  to  its  claim  of  jurisdiction  in  England,  and  not  from  the  Church  of  Eome,  in  re- 
spect to  any  points  of  Faith  or  Order,  that  had  been  ruled  by  the  Catholic  Church.  Leav- 
ing the  Bishop  of  Eome  to  govern  the  Churches  of  Eome,  and  the  Churches  also  of  such 
other  countries  as  deemed  it  for  their  benefit,  to  continue  subject  to  his  jurisdiction,  the 
Church  of  England,  under  the  protection  of  the  State,  resumed  the  responsibility  of  gov- 
erning Herself  and  Her  members,  agreeably  to  the  Word  of  God  and  Catholic  Tradition. 
No  change  was  made  which  offended  the  consciences  of  Her  members,  as  may  be  inferred 
from  the  fact  that,  of  9,400  clergy,  only  177  refused  to  conform.  The  Church  remained 
Apostolic  and  Catholic,  and  gave  to  Her  Clergy  and  children  this  golden 

RULE  OF  FAITH. 

"  Preachers  shall,  in  the  first  place,  be  careful  never  to  teach  anything  from  the  pul- 
pit, to  be  religiously  held  and  believed  by  the  people,  but  what  is  agreeable  to  the  Doctrine 
of  the  Old  and  New  Testament,  and  colleeted  out  of  that  Doctrine,  by  the  Catholic 
Fathers  and  Ancient  Bishops."     (Decree  of  Convocation,  1571.) 


123 


The  Rule  of  Faith. 

'iue  Episcopal  Church  is  a  part  of  the 
Anglican  Co niin anion  ;  the  Anglican  Com- 
munion is  a  Historic  Branch  of  the  Holy 
Catuolio  Church  of  Christ.  Just  as  the  in- 
dividual is  guided  by  the  teachings  of  his 
own  Branch  of  the  Church,  so  each  Branch 
is  pledged  to  the  teachings  of  the  Un- 
it if i ded    Church. 

As  the  Church  is  the  "Pillar  and  Ground 

of  the  Truth,"  the  Rule  of  Faith  is  "Holy 

Scripture  as  interpreted    by  the   Undivided 

Church." 

•  «»  ■ 

Meaning  of  "Catholic." 
There  are  two  meanings  to  this  word. 
In  its  original  and  secular  sense,  it  means 
simply  universal.  But  it  has  an  Ecclesias- 
tical meaning,  viz.,  in  agreement  with 
the  creeds,  doctrines,  canons,  and 
practices  of  the  Undivided  Church, 
as  it  existed  before  the  separation  of  East 

and  West. 

<■»  ■ 

What  is  the  Church  ? 

The  popular  idea  is  that  the  Church  is  a 
Society  on  earth  seeking  the  Kingdom  of 
Heaven — an  organization  for  the  attainment 
of  Christianity. 

The  true  idea  is  that  the  Church  is  the 
Kingdom  of  Heaven  seeking  men  on  earth, 
an  organization  for  dispensing  Christianity. 
■  <»>  ' 

The  value  of  a  Liturgy  or  pre-com posed 
Service,  is  that  it  makes  sure  of  always 
praying  for  the  right  thing,  in  the  right 
way,  and  at  the  right  time.  The  extem- 
porary prayer  of  one  man  in  the  congre- 
gation, may,  perchance,  at  times  hit  the 
needs  of  everyone  present,  but  it  is  only  a 
chance  ;  whereas  it  is  a  certainty,  with  a 
Liturgy  and  a  Christian  Year. 
■  o»  » 

Christ's  Description  of  the  Church. 

Our  Lord  came,  not  to  preach  in  person 
to  every  creature  :  not  to  bequeath  a  Book  : 
not  to  leave  a  Theological  System  :  not  to 
diffuse  a  Sentiment:  but  to  train  and  pre- 
pare a  potent  instrument  upon  earth  for  em- 
bodying and  giving  tangible  effect  to  His 
Holy  .Spirit's  Presence  in  the  world  after 
His  own  Ascension,  viz. ,  a  Polity,  a  Soci- 
ety, a  United  Brotherhood,  a  Kingdom  of 
Heaven  among  men'. 

Parable  after  parable,  and  discourse  after 
discourse,  are  taken  up  with  a  full  explana- 
tion of  the  matter. 

"The  Kingdom  of  Heaven,"  such  was 
its  Title  on  His  lips,  borrowed  from  the 
prophecy  of  Daniel,  "is  like  unto  Mustard 
Seed," — there  are  its  small  beginnings. 

"The  Kingdom  of  Heaven  is  like  unto 
Leaven," — there  is  the  secret  chemistry  of 
its  workings. 

"  The  Kingdom  of  Heaven  is  like  unto  b 
field,"  where  tares  are  mingled  with  the 
wheat,  and  are  not  to  be  separated  until  the 
harvest  day. 

"The  Kingdom  of  Heaven  is  like  nntoa 
Net,"  which  gathered  of  every  kiud,  both 
good  and  bad  alike. 


The  Kingdom  of  Heaven  is  like  unto  a 
Wedding  Feast,  to  which  people  of  all  sorts 
are  invited,  and  where  some  were  present, 
even  till  the  coming  back  of  the  King,  with- 
out the  wedding  garment. 

There  is  its  toleiancy  of  sinners,  its  noble 
fearlessness  of  infection,  in  carrying  out  His 
work  of  redeeming  mercy. 

"  Whatsoever  ye  shall  bind  on  earth  shall 
be  bound  in  Heaven."  "Ifa  man  hear  not 
the  Church,  let  him  be  to  thee  as  a  heathen 
man  and  a  publican;"  there  is  its  Author- 
ity- 

"I  pray  that  they  all  may  be  oxe  in  Us — 
that  the  world  may  believe  that  Thou  hast 
sent  Me  ;' '  there  is  its  Unity. 

Such  was  our  Lord's  description  of  His 
Church. 

1.  It  seems  impossible,  then,  to  come  to 
any  other  conclusions  than  the  following  : 
First,  that  what  our  Lord  intended  to  leave 
in  the  world  was  a  Society;  beginning 
from  a  small  germ,  and  developing  itself  far 
and  wide  :  commissioned  expressly  to  take 
the  largest  possible  sweep  for  embracing 
multitudes  of  every  kind,  whoever  could 
any  way  be  persuaded  to  come  in  ;  and  with 
the  distinct  function  assigned  it,  of  gather- 
ing in  the  weak,  the  young,  the  ignorant, 
(rather  than  of  forming  any  sort  of  privi- 
leged club,  from  which  all  such  imperfect 
persons  were  to  be  excluded). 

2.  It  was  to  be  no  chaos,  but  an  organ- 
ized Society.  The  Incarnate  Order  and 
Reason  of  the  Universe  was  not  likely  (we 
may  be  sure)  to  bequeath  to  us  an  anarchy. 
And  we  have  seen  how  He  Himself  careful- 
ly selected  and  personally  commissioned  the 
first  Office -Bearers  in  His  new  Kingdom,  for 
the  special  purpose  He  had  in  view. 

3.  This  purpose  was,  simply  and  purely, 
an  educational  one.  The  Society  was, 
above  all  other  things,  not  to  be  exclusive 
and  selfish  as  if  for  enjoyment.  It  was  to 
be  a  self-forgetting,  self-hazarding  Agent  of 
His  own  vast  and  expansive  Charity.  And 
therefore,  like  himself,  it  was  not  to  stop 
and  ask  if  this  man  were  a  publican  or  that 
man  a  Samaritan  ;  but  to  gather  up  its  arm- 
fuls  of  the  strayed,  the  lost,  the  weak,  the 
young — the  victims  of  nature,  of  man,  of 
their  own  passions  or  folly — and  to  "set 
them  once  more  among  princes,"  by  giving 
them  a  home,  with  love  and  training  in  it, 
and  all  that  makes  men  human,  cheerful, 
healthful  and  (in  the  best  and  highest  sense) 
natural. 

4.  The  ultimate  object  of  all  this  ma- 
chinery was,  not  to  create  (in  any  sense 
whatever)  a  privileged  class  ;  not  to  main- 
tain a  Hierarchy  or  an  Endowed  Establish- 
ment, for  their  own  snkes.  (God  forbid  !) 
but  simply  the  pure  and  Christian  purpose 
of  saving  souls,  of  sealing  down  open 
them,  when  the  wax  is  hot,  the  impression 
of  Christianity,  stamping  it  down  in  Sac- 
raments and  Rituals  and  Lessons  and  Ser- 
mons ;  and  setting  before  them  a  visible  ex- 
ample of  the  peace  and  joy  and  health  that 
dwell  in  His  Household,  and  are  the  natural 
inheritance  of  His  Children. — From  Curteis 
on  ' '  Dissent,  etc. ' ' 


IM 


Christian  Ritual. 

TThe  following  verses,  by  Canon  Bright,  contain 
a  devout  explanation  of  the  Ritual  of  HolyChurch . 
Strange  to  say,  there  are  those  who  keep  on  in- 
sinuating that  we  use  Ritual  and  Ceremonial 
merely  for  the  sake  of  form.] 

When  to  Thy  beloved  on  Patmos, 

Through  the  open  door  in  Heaven, 
Visions  of  the  perfect  Worship, 

Saviour,  by  Thy  love  were  given, 
Surely  THERE  were  truth  and  spirit, 

Surely  THERE  a  pattern  shown, 
How  Thy  Church  should  do  Her  Service 

When,  She  came  before  Thy  Throne. 
O,  the  censer- bearing  Elders, 

Crowned  with  gold  and  robed  in  white  ! 
O,  the  Living  Creatures'  Anthem, 

Never  resting  day  or  night ! 
And  the  thousand  choirs  of  angels, 

With  their  voices  like  the  sea, 
Singing  praise  to  God  the  Father, 

And,  0  Victim  Lamb,  to  Thee. 
Lord,  bring  home  the  glorious  lesson 

To  their  hearts  who  strangely  deem 
That  an  unmajestic  Worship, 

Doth  Thy  Majesty  beseem  ; 
Show  them  more  of  Thy  Dear  Presence  ; 

Let  them — let  them  learn  to  know 
That  our  King  is  throned  among  us, 

And  His  Church,  is  Heaven  below. 
Then  shall  faith  read  off  the  meaning 

Of  each  stately -ordered  Rite  ; 
Dull  surprise  and  hard  resistance, 

Turn  to  awe  and  full  delight. 
-Men  shall  learn  how  sacred  splendor 

Shadows  forth  the  pomp  above  ; 
.Ho to  the  glory  of  our  Altars, 

Is  the  homage  of  our  love. 
'Tis  for  Thee  we  bid  the  frontal 

Its  embroidered  wealth  unfold  ; 
'Tis  for  Thee  we  deck  the  reredos 

With  the  colors  and  the  gold  ; 
Thine  the  floral  glow  and  fragrance, 

Thine  the  vestures'  fair  array, 
Thine  the  starry  lights  that  glitter, 

Where  Thou  dost  Thy  Light  display. 
'Tis  to  Thee  the  chant  is  lifted  ; 

'Tis  to  Thee  our  heads  are  bowed  ; 
Far  less  deep  was  Israel's  rapture, 

When  the  glory  filled  the  cloud  ! 
O,  our  own  true  God  Incarnate, 

What  shall  Christian  Ritual  be, 
But  a  voice  to  utter  somewhat 

Of  our  joy  and  pride  in  Thee? 


The  "Why  and  "Wherefore. 

"  I  suppose  you  are  one  of  the  Episcopa- 
lians who  like  a  great  deal  of  form," 
wrote  a  friendly  critic  the  other  day.  The 
reply  is,  "  not  form  merely  for  the  sake  of 
form." 

The  principles  of  Worship  are  Divinely 
revealed.  Worship  is  not  merely  a  se- 
quence of  pious  exercises,  to  entertain  and 
arouse  man  ;  but  an  Act  of  Homage  to 
Almighty  God,  from  His  Covenant  Chil- 
dren, which  He  Himself  has  sanctioned, 
and  agreed  to  accept.  The  Public  Worship 
of  the  Holy  Catholic  Church  consists  of 
certain  things  commanded  to  be  done, 


and  certain  accompanying  words  to  be 
enunciated,  at,  or  before,  God's  Holy 
Altar,  by  Clergy  and  people.  These  thingg 
should  be  attended  to,  in  a  decent,  orderly, 
and  appropriate  manner  ;  and  we  are  nat- 
urally guided  by  the  pictures  of  Worship 
in  the  Holy  Scriptures,  and  by  the  rever- 
ent common  sense  of  the  Church,  embodied 
in  Her  immemorial  usages. 

The  Holy  Altar  should  be  dignified  by 
position  and  ornament.  Tbe  Service  of  the 
Altar,  and  its  attendant  Offices,  should  be 
offered  by  the  Clergy,  with  more  or  fewer 
assistants,  according  to  tLe  dignity  of  the 
occasion,  all  appropriately  vested  (as  were 
the  Priests  and  Levites  of  old).  The  en- 
trance and  exit  have  to  be  made  in  a  be- 
coming manner;  and  all  other  necessary  acts 
and  movements  are  to  be  reverent  and  dig- 
nified, without  ostentation.  [Jt  needs  to 
be  noticed,  that  the  most  orna'  Christian 
Worship  in  the  world,  is  simplicity  itself, 
as  compared  with  the  Divinely-arranged 
Ceremonial  of  the  Old  Dispensation.] 

Since  Worship  is  offered  to  God,  there  is 
implied,  not  only  reverent  demeanor,  but 
also  an  appropriate  use  of  the  voice.  The 
realization  of  God's  Presence  and  Infinite 
Majesty,  leads  to  the  avoidance  at  all  times, 
of  conversational  familiarity  in  Divine 
Service,  and  dictates,  on  occasions  of  special 
solemnity,  the  highest  use  of  the  vocal 
powers,  in  Anthem  and  Choral  Service. 

The  result  thus  produced,  is  a  reverent 
and  stately  ceremonial,  honoring  to  God 
and  helpful  to  man. 

All  this  refers  to  Public  Worship. 
Do  not  fail  to  notice,  that  the  Chris- 
tian Life  has  many  other  departments 
besides  Public  Worship.  There  arc 
many  things  to  interest  you,  until 
you  grow  accustomed  'to,  and  begin 
to  enjoy,  Liturgical  Worship. 
The  Altar. 

The  Altar  is  the  Holy  Table  whereon 
Christ  is  "offered"  (i.  e. ,  presented)  to  God 
the  Father,  as  the  Living  Memorial  of  His 
own  Past  Work,  and  to  us  men  for  our 
Spiritual  Food  and  Sustenance. 

It  is  made  unlike  ordinary  tables,  for  the 
sake  of  reverence.  In  honor  of  God  our 
Saviour,  it  is  made  beautiful  with  costly 
Hangings,  Lights,  and  Flowers,  and  is 
surmounted  by  His  Cross  :  for  the  Euchar- 
istic  Sacrifice  is  the  presentation  and  plead- 
ing of  the  Sacrifice  of  Calvary.  On  each 
side  of  the  Cross  stand  the  tapers,  which 
are  lighted  in  welcome  of  Christ,  the  true 
Light  of  the  World,  Who  vouchsafes  His 
Presence  to  communicate  His  Light  of 
Knowledgeand  Grace  to  His  people.  There 
are  either  two  lights,  or  two  groups  of 
lights,  which  signify  our   Lord's  twofold 

nature,  God  and  Man. 

■  <«»  ■ 

Bishop  Andrevves  says  :  "Christ  Him- 
self, the  Substance  of  the  Sacrament, 
whether  in  and  with  the  Sacrament,  or  out 
of  and  without  the  Sacrament,  is,  wherever 
He  is,  to  be  adored." 


125 


"We  have  an  Altar,"  means  that  we 
have  one,  not  merely  as  an  archaeological 
curiosity,  or  as  a  pleasing  decoration  for  the 
east  end  of  the  Church,  but  for  use ;  it 
implies  the  system  of  Devotion  and  of 
Life,  centered  in  the  Service  of  the 
Altar,  as  our  Chiefest  Act  of  Worship 
and  Intercession,  and  our  Chiefest  Means 
of*  Grace. 


Each  soul  is  a  "machine"  for  spiritual 
and  moral  influence.  It  must  be  kept  in 
working  order,  and  it  must  be  con- 
nected with  the  motive  power:  yet 

many  souls,  even  if  willing  to  work,  neg- 
lect their  Repentance  and  their  Commun- 
ions, by  which  the  above  conditions  are 
brought  about  and  maintained. 


Is  it  right  to  attend  the  Communion  Service 
without  receiving  the  Communion  ? 

Persons  should  receive  the  Holy  Com- 
munion, as  often  as  they  are  duly  and 
truly  prepared  (once  a  month  to  begin 
with,  and  oftener  as  their  spiritual  life  ad- 
vances), and  between  TIMES,  should  at- 
tend the  Celebration  as  often  as  possible  ■ 
once  a  week,  at  least. 

"Non-communicating  attendance  is  not 
designed  as  a  substitute  for  frequent  Com- 
munion, but  as  a  substitute  for  staying  away 
from  this  Highest  Act  of  the  Church's 
Worship,  when  not  expecting  to  commu- 
nicate." 


One  day  a  courtier  found  King  Henry  V. 
attending  the  Celebration  of  the  Holy 
Eucharist  at  an  almost  deserted  side-chapel 
in  Westminster  Abbey,  whilst  a  great 
erowd,  gathered  thick  together,  filled  the 
nave,  and  hung  upon  the  lips  of  a  popular 
preacher.  When  an  opportunity  presented 
itself,  the  courtier  inquired  of  the  King, 
why  he  was  not  with  the  large  congrega- 
tion. On  this,  the  King  replied,  "  I  would 
rather  be  ivith  my  Dearest  Friend, 
than  merely  to  hear  Him  talked  about." 
•  <»»  » 

The  Communicant  should  always  have  a 
Special  Intention  in  offering  the  Eucharistic 
Sacrifice  ;  as,  to  ask  God  for  some  special 
grace  of  which  the  need  is  felt,  or  for  tem- 
poral mercies,  or  for  the  health  and  salva- 
tion of  those  near  to  us,  or  for  a  blessing  on 
any  good  work  in  which  the  Communicant 
may  be  engaged  or  interested,  or  for  the 
peace  of  the  Church. 

— ■  ««»  ■ 

The  Two  Sorts  of  Celebrations. 

The  Holy  Eucharist  is  our  Chiefest  Act 
of  Worship,  and  our  Chiefest  Means  of 
Grace. 

We  come  (1)  to  Worship,  i.  e.,  to  offer 
and  present  Jesus  to  our  Heavenly  Father, 
and  to  present  ourselves  in  Him  ;  this  is 
its  Sacrificial  Aspect. 

We  come  (2)  to  Communicate,  i.  e, 
to  receive  Jesus,  and  thus  to  have  fellow- 
ship with  God,  His  Angels,  and  His  People  ; 
thus  is  the  Sacramental  Aspect. 


Now,  as  the  Eucharist,  though  one  Ser- 
vice, has  this  twofold  object,  so  there  are 
two  sorts  of  Celebrations,  called,  for 
convenience,  High  and  Low. 

1.  To  facilitate  devout  Communions, 
Low,  or  Plain  Celebrations  (which  gen- 
erally take  place  in  the  early  morning), 
are  marked  by  quietness,  simplicity,  omis- 
sion of  sermon,  etc.,  though  not  without 
adequate  recognition  of  the  Sacrificial 
Aspect. 

2.  In  High,  or  Choral  Celebrations, 
prominence  is  given  to  the  idea  of  Worship, 
by  music,  ceremonies,  etc.,  though  not 
without  adequate  iecognition  of  the  Sacra- 
mental Aspect.  — Knox- Little. 


The  Holy  Communion  in  Connec- 
tion "With  Funerals. 

One  of  the  oldest,  sweetest,  and  most 
helpful  customs  of  the  Church  of  God,  is 
to  have  the  Holy  Communion  in  connection 
with  funerals,  either  as  a  part  of  the  Burial 
Service,  or  at  a  previous  hour  of  the  same 
day.     (Also  on  Anniversaries. ) 

There  are  those  who  associate  this  ancient 
custom  with  modern  erroneous  doctrines  : 
but  surely,  if  it  was  proper  to  be  done  at 
every  Burial  in  the  Pure  and  Undivided 
Church,  it  is  proper  to-day.  The  out- 
side world  is  sure  to  put  a  wrong  interpre- 
tation on  everything  we  do  or  say  :  so  that 
the  best  course,  the  consistent  course,  is  to 
do  our  duty,  and  quietly  take  comfort  in 
the  blessed  privileges  of  the  Church. 

Note. — It  is  very  important  that  each 
one  while  in  health  (in  addition  to  other 
preparations),  should  write  out  directions 
concerning  his  or  her  own  funeral,  and 
deposit  the  paper  with  the  Rector,  or  with 
some  trusted  friend.  Tiuly,  "in  the 
midst  of  life  we  are  in  death. ' ' 


The  late  Bishop  Doane  says  of  the  daily 
service  :  "  It  is  a  half- hour  of  silence. 
It  is  a  half-hour  of  thoughtfulness.  It 
is  a  half-hour  of  reverence.  It  is  a  half- 
hour  of  instruction.  It  is  a  half-hour  of 
charity.  It  is  a  half-hour  of  devotion. 
It  is  a  half  hour  of  heavenly-minded- 
ness.  It  is  what  Jesus  did.  It  is  what 
the  Apostles  and  first  Christians  did.  It  is 
what  the  best  in  every  age  have  done.  Try 
it,  and  you  will  like  it.  You  will  like  ita 
stillness.  You  will  like  its  serenity.  You 
will  like  its  peace.  It  will  be  to  you  the 
beauty  of  holiness.  It  will  realize  in  you 
tha  odor  of  sanctity." 


Reverence  at  the  name  of  Jesus. 
A  stranger  enters  a  place  where  due  rever- 
ence is  observed,  and  he  sees  at  once  Who 
is  loved  and  honored  there.  At  the  Name 
of  Jesus  every  head  is  reverently  bowed, 
and  he  says,  perforce  :  "Whatever  these 
people  believe,  one  thing  is  evident :  they 
love  and  reverence  Jesus  Christ ;  He  is  their 
King,  their  Master,  their  loved  One,  their 
Teacher,  their  Guide." 


126 


' '  Ox  mature  reflection,  I  am  satisfied 
that  the  Apostles  by  no  means  performed 
the  Divine  Liturgy  with  such  brevity,  at 
least  as  a  general  rule,  as  some  have  confi- 
dently asserted.  The  faithful,  whether 
converts  from  among  the  Jews  or  Gentiles, 
were  accustomed  to  ceremonies  and  prayers, 
in  their  sacrifices  :  and  can  we  suppose  that 
the  Apostles  would  neglect  to  employ  the 
like,  tending  so  greatly,  as  these  must  do, 
to  the  dignity  of  the  Service,  and  to  pro- 
mote the  reverence  and  fervor  of  the  wor- 
shipper?"— Krazer  on  Liturgies. 


The  Litany. 


Litanies  were  first  used  in  times  of  war, 
tumult,  and  pestilence.  Afterwards,  they 
became  associated  also  with  the  Penitentfal 
Seasons  of  the  Christian  Year — Lent,  Ad- 
vent, Ember  Days,  and  Rogation  Days. 
By  a  natural  transition,  the  Litany  came 
to  be  used  as  a  fitting  penitential  introduc- 
tion to  the  Sunday  Mid-day  Celebration. 


Let  us  all  try  to  avoid  making  silly,  off- 
hand remarks  about  the  Church  and  its 
services.  The  necessity  of  having  things 
done  ' '  decently  and  in  order,  ' '  is  apparent 
to  even  the  most  obtuse,  and  so  everything 
should  be  done  in  a  "  churchly ' '  way  in 
Church.  And  since  we  do  not  want  the 
Chancel  to  look  like  a  parlor,  neither  do 
we  want  parlor  manners  there.  There  is 
no  use  in  particularizing.  Remarks  made 
in  fun  to  raise  a  present  laugh,  very  often 
bring  about  a  future  trouble,  and  "dust" 
raised  in  that  way  is  very  hard  to  lay. 


Why  say  "Ah-men"? 

.  1.  Because  it  is,   primarily,   a  Hebrew 
word,  and  so  pronounced  in  that  tongue. 

2.  Because,  the  Greek  language  having 
adopted  it,  gave  it  the  same  pronunciation. 

3.  Because,  having  been  adopted  into  the 
languages  of  all  modern  nations,  it  is  in- 
variably pronounced  in  this  way  by  all  the 
European  races  except  the  English. 

4.  Because  the  English  and  American 
Churches  endorse  that  pronunciation  by 
universal  consent,  in  "singing"  while 
they  are  guilty  of  the  absurd  inconsistency 
of  "saying"  it  in  an  entirely  different 
pronunciation,  that  has  no  authority  or 
precedent  in  all  the  past  history  of  the 
word.  And  so  we  shall  ever  "say  "  and 
"sing"  ah-men  ;  and  we  dorvJt  intend  to 
go  to  Rome,  either  ? — Church  Chronicle. 


Confirmation. 


So  keenly  is  "the  conscious  want  of  a 
connecting  link  between  Baptism  and  Com- 
munion "  felt,  by  those  who  have  lost  the 
Apostolic  Rite  of  Confirmation,  that  most 
Continental  Protestants  (  notably  the  great 
body  of  Lutherans  )  have  retained  the  out- 
ward form  of  Confirmation,  even  though 
they  have  no  Bishop  empowered  to  admin- 
ister it.     "I  sincerely  wish,  "  said  Calvin, 


"that  we  retained  this  custom  of  the 
Laying-on-of-Hands,  which  was  practiced 
among  the  ancients.  "  The  Presbyterians 
and  Baptists  in  this  country  have  officially 
declared  their  belief  in  it,  though  of 
course,  they  do  not  have  it,  and  cannot 
have  it,  without  Bishops.  Had  Confirma- 
tion, however,  even  as  an  empty  form,  and 
without  the  Apostolic  Ministry,  been  re- 
tained among  our  dissenting  brethren,  I  am 
very  sure,  that  the  heresy  which  denies 
Baptism  to  little  children,  would  never 
have  made  such  havoc  as  it  has,  in  the 
religious  life  of  this  age.  It  is  largely  for 
want  of  Confirmation,  that  Baptism  has  so 
often  been  transferred,  with  deplorable 
results,  from  infancy  to  adult  age,  in  order 
to  have  some  rite  or  ceremony  of  prepara- 
tion for  First  Communion . 

To  all  thoughtful  Non- Conformists,  as 
well  as  to  Churchmen,  who  have  not  fully 
grasped  the  meaning  of  Confirmation,  I 
beg  to  speak  a  serious  and  loving  word — 
call  it  preaching  if  you  will  : 

Go  back  in  thought  to  the  first  age  of  the 
Church.  Suppose  you  are  one  of  those 
Samaritans  whom  St.  Philip  has  converted  ; 
you  have  repented  of  your  sins  ;  you  have 
professed  your  faith  in  the  Lord  Jesus 
Christ ;  you  have  been  baptized  into  the 
Church.  But  St.  Philip  tells  you  that 
two  of  the  Chief  Pastors  of  the  Church, 
the  Apostles  Peter  and  John,  are  coming 
down  from  Jerusalem  to  give  you  their 
official  benediction,  to  lay  their  hands  on 
your  head  and  to  invoke  the  Holy  Ghost 
upon  you.  With  what  eagerness  would 
you  seize  the  precious  opportunity  !  You 
would  hasten  to  the  place  appointed  ;  and 
as  soon  as  you  saw  the  benignant  face  of 
St.  Peter,  or  heard  the  loving  voice  of  St. 
John,  and  realized  that  you  were  in  the 
presence  of  one  whom  your  Divine  Master 
had  commissioned  as  an  Apostolic  Bishop, 
or  Overseer  of  His  Church,  would  you  not 
rejoice  to  have  him  lay  his  hands  on  your 
head  and  bless  you  in  God's  Name  ?  Well, 
that  is  Confirmation.  The  Bishops  who 
visit  our  parishes  every  year,  come  with 
the  same  office  and  authority  as  St.  Peter 
and  St.  John,  when  they  made  the  first 
Episcopal  visitation  of  Samaria.  If  you 
believe  in  God  ;  if  you  desire  grace  and 
help,  and  strength — come  in  faith  ;  and  as 
the  good  Bishop,  after  the  example  of  his 
predecessors,  the  Holy  Apostles,  lays  his 
hands  on  you,  and  blesses  you  in  God's 
Name,  you  will  be  blessed  indeed  ;  you  will 
be  brought  into  full  unity  with  the  Church  ; 
you  will  receive  the  gift  of  the  Holy 
Ghost. 

Reader,  if  you  have  not  been  Confirmed, 
you  lack  something ;  andyou  know  it.  Don't 
tvait  to  be  urged.  Go  at  once  to  your  Pastor. 
Tell  him  you  want  to  place  yourself  under  his 
instruction  and  spiritual  direction,  so  as  to  be 
confirmed  at  thenext  visitation  of  the  Bishop, 
and  become  an  intelligent,  loyal,  and  devout 
Communicant  of  the  Holy  Catholic  Church. 
Rev.  A.  W.  Little. 


127 


Rules   commonly  called   the  Pre- 
cepts of  the  Church. 

1.  To  keep  holy  all  Sundays,  and  the 
Holy-days  appointed  by  the  Church,  espe- 
cially by  being  present  at  the  Celebration  of 
the  Holy  Eucharist. 

2.  To  receive  Holy  Communion  with  fre- 

?uent  devotion,  and  before  other  food  : 
three  times  a  year  at  the  very  least,  of 
which  Easter  shall  be  one.]  And,  if  there 
is  need,  to  confess  our  sins  to  our  Rector,  or 
to  some  other  Priest ;  see  Prayer  Book. 

3.  To  practice  abstinence  on  Fridays,  and 
to  keep  all  the  Fast  Days  of  the  Church. 

4.  To  pay  according  to  our  means  for  the 
support  of  the  Church. 

5.  Not  to  marry  within  the  forbidden  de- 
grees of  kin,  nor  during  Advent  and  Lent. 

»  <»>  ■ 

NOTES. 


The   Lord's  Own    Servico   on   the 
Lord's  Own  Day. 

Sunday  is  "  the  Lord's  Day,  "  not  yours. 
Bishop  Coxe  has  said:  "The  New  Testa- 
ment tells  us  clearly  to  hallow  the  Lord's 
Day  by  the  Lord's  Supper.  This  is  our 
Law  and  our  Rubric,  and  to  this  reforma- 
tion I  call  you  all,  in  the  God's  Name.  I 
consider  our  neglect  of  Scripture,  and  of 
the  Primitive  example  in  this  respect,  a 
grave  abuse,  and  a  sad  impeachment  of 
our  sincerity  in  claiming  to  follow  Scrip- 
ture, aud  the  Primitive  Church.  " 

1.  Since  the  Eucharist  is  our  Chiefest 
Act  of  Worship  (as  well  as  our  Chiefest 
Means  of  Grace),  and  since  the  Principal 
Sunday  Service  is  universally  at  Mid  day, 
loyalty  and  logic  require  us,  at  lea^t,  to  be 
working  towards  a  Midday  Celebration 
every  Sunday. 

2.  The  inconvenience  of  remaining  Fast- 
ing until  Mid-day,  has  led  to  the  merciful 
establishment  of  the  Early  Celebration, 
for  those  communicating  on  that  day. 

The  Primary  Duty. 

God  lays  it  on  the  conscience  of  every 
baptized  person,  to  receive  the  Holy  Com- 
munion of  the  Body  and  Blood  of  Christ. 
Theoretically,  everybody  ought  to  re- 
ceive "  every  Sunday  at  the  least :  but  prac- 
tically, the  rule  has  come  to  be,  "Receive 
once  a  month,  and  at  Christmas,  Easter, 
and  Whitsun -tide  ;  oftener  as  the  spiritual 
life  advances.  " 

Now,  if  persons  do  not  receive  every 
Sunday,'  the  Church  has  ruled  that  the 
least  they  can  do,  is  to  be  present  at  the 
Celebration  every  Sunday.  Everyone  could 
come  once  a  week  with  but  little  trouble. 


It  was  the  reverent  custom  in  the  Primi- 
tive Church,  from  the  Apostles'  time,  and 
in  all  parts  of  Christendom  for  the  first 
1,500  years,  to  receive  the  Communion 
only  fasting.  This  has  continued  to  be 
the  custom,  even  to  this  day,  with  more 
than  three-fourths  of  Christendom.  These 
facts,  to  say  nothing  of  reiterated  Canons 
of  the  Church,  appeal  to  us  with  very 
solemn  and  binding  force. 


Bishop  Doane  says  :  "The  nse  of  pri- 
vate confession  is  an  inherent  eight  of 
SINNERS,  and  the  Power  of  Absolution  is 
involved  in  the  office  of  every  Priest;" 
and  this  is  the  teaching  of  Holy  Scripture, 
and  the  Holy  Catholic  Church. 

The  Romish  error  lies  in  the  ABUSE  or 
Tnis  means  of  grace,  and  chiefly  in 
making  it  compulsory  upon  all  as  essential 
to  their  forgiveness.  The  Catholic  Church, 
on   the   contrary,   simply  declares   it  as  a 

SPECIAL   DIVINE    REMEDY  FOR*  SIN,  highly 

needful   for  some,  and  a  blessed   privilege 
and  means  of  a   holier  life   for  any  who 
humbly  and  heartily  desire  it. 
Fasting-days. 

"  We  cannot  too  plainly  or  too  frequently 
emphasize  that  fact,  that  it  should  he  one 
mark  ot  a  consistent  Churchman  or  Church- 
woman,  never  to  give,  and  always  to  decline, 
an  invitation  to  any  entertainment,  public 
or  private,  on  any  Fast-day  of  the  Church. 

All  Fridays  are  Fasts,  and  so  are  the  days 
in  Lent,  and  the  Ember  Days,  and  Rogation 
days. 

Bible  Teaching. 

The  Ownership. — The  silver  is  Mine  and 
the  gold  is  Mine  saith  the  Lord  of  Hosts. 
The  whole  world  is  Mine,  and  the  fulness 
thereof. 

77ie  Stewardship. — Render  therefore  unto 
God  the  things  that  are  God's. 

The  Law  of  the  Stewardship. — Let  every 
one  of  you  lay  by  him  in  store,  as  God 
hath  prospered  him. 

More  Bible  Teaching. 
"  Till  DEATH  us  do  part.  "  See  1  Cor.  7,  39. 

■  «»»  » 

A    TABLE 


KINDRED  AND  AFFINITY, 

WHEREIN   WHOSOEVER 
SCRIPTVRv. 


RELATED,  ARE  FORBIDDEN  IB 
MARRY   TOGETHER. 


A  .Van  may  not  marry  his 
I   fl  RANDMOTHER, 
*  *JT    Oraudfather's  Wife, 
3  Wife's  Graudinother. 


4  Father's  Sister, 

6  Mother's  Sister, 

5  Father's  Brother's  Wife. 

7  Mother's  Brother's  Wife, 

8  Wife's  Father's  Sister, 

9  Wife's  Mother's  Sister. 

10  Mother, 

11  Step-Mother, 

12  Wife's  Mother. 

13  Daughter, 

14  Wife's  Daughter, 

15  Sod's  Wife. 

16  Sister, 

17  Wife's  Sister, 

18  Brother's  Wife. 

19  Sou's  Daughter, 

20  Daughter's  Daughter, 
II  Son's  Sods  Wife. 

22  Daughter's  Son's  Wife, 

23  Wile's  Son's  Daughter, 

24  Wife's  Daughter'8  Daughter. 

25  Brother's  Daughter, 

26  Sister  a  Daughter, 

27  Brother's  Son's  Wife. 

28  Sister's  Son's  Wire.  ' 

29  Wife's  Brother's  Daughter, 

30  Wife  .  Sister's  Daughter. 


A  Woman  may  not  marry  her 
rDFATHF.R, 
tndrootbor's  Husb., 

3  Husband's  Grandfather, 
other, 


1  pi  RAND 

2  *J   Gran 


4  Father's  Br 

5  Mother's  Brother, 

6  Father's  Sister's  Husband. 

7  Mother's  Sister's  Husband, 

8  Husband's  Father's  Brother 

9  Husband's  Mother's  Brother. 

10  Father, 

11  Step- Father, 

12  Husband's  Father. 

13  Son, 

14  Husband's  Son, 

15  Daughter's  Husband 

16  Brother, 

17  Husband's  Brother, 

18  Sister's  Husband. 

19  Son's  Son, 

20  Daughter's  Son, 

21  Son's  Daughter's  Husband. 

22  Daughter's  Daughter's  Husb. 

23  Husband's  Son's  Son, 

24  Husband's  Daughter's  Son. 

25  Brother's  Son, 

26  Sistei's  Bon, 

27  Brother's  Daughter's  Husb. 

28  Sister's  Daughter's  Husb., 

29  Husband's  Brother's  Bon, 

30  Husband's  Sister's  Son. 


T28 


TVR.  MltVDLETO/N'S  CAROLS. 


CHRISTMAS,  1871. 
The  Christmas  chimes  are  ringing  in 

The  day  when  Christ  was  born  ; 
And  children's  voices  sweetly  tuned, 

Welcome  the  blessed  morn 
With  the  first  Christmas  song  again, 

"Clory  to  God,  good  will  to  men." 

Judea's  hills,  with  glory  crowned, 

Beheld  the  Prince  of  Peace ; 
While  angels  of  His  advent  sang 

In  songs  that  ne'er  shall  cease. 
Each  year  resounds  the  chorus  still, 

"Glory  to  God,  to  men  good  will." 

Now  wrapped  in  swathing  bands  behold 

The  infant  Saviour  lie ; 
The  wondering  Mary  at  His  side — 

Th'  adoring  shepherds  by — 
And  angels  o'er  them,  singing  still, 

"Glory  to  God,  to  men  good  will." 

None  others  raise  the  joyful  song 

From  Jew  or  Gentile  tongue  ! 
But  now  from  eastern  shore  to  west 

Th  at  Christmas  song  is  sung, 
Which  first  swelled  out  o'er  Judah's  plain, 

"Glory  to  God,  good  will  to  men." 

The  Church  on  Earth  and  Church  in  Heaven 

To-day  are  truly  one — 
There  ransomed  children's  voices  rise 

In  praises  round  the  throne  : 
And  here  we  join  the  glad  refrain, 

"Glory  to  God,  good  will  to  men." 

"Glory  to  God  in  sweetest  songs  1" 

Let  children's  voices  raise 
Th'  angelic  chorus,  till  the  earth 

Be  all  enwrapt  with  praise, 
And  every  heart  the  anthem  thrill, 

"Glory  to  God,  to  men  good  will." 

CHRISTMAS,  1872. 
Hark  to  what  the  Angels  say,  Alleluia. 
Christ  the  Lord  is  born  to-day,  Alleluia. 
In  the  manger  lieth  He, 
Helpless  in  His  infancy  ; 
God,  from  all  eternity ! 

Glory  to  God !    Glory  to  God ! 
In  excelsis  gloria : 
In  terra  pax  hominibus 
Bonae  voluntatis. 

Yonder  cross-formed  star  behold  ! 

Now  it  gleams  like  burnish' d  gold ! 
Higher  still  it  climbs  the  sky, 
Nigher  comes  and  yet  more  nigh  ! 
Shepherds,  can  you  tell  us  why  ? 

Hark  !  the  Angels  sing  again — 
Peace  on  earth,  good  will  to  men ! 
O'er  that  lowly  manger,  bright 
Gleams  the  star  of  golden  light, 
Driving  far  the  shades  of  night. 

Blessed  be  the  Virgin  mild, 
Bending  o'er  her  sleeping  Child 
Wrapped  in  swaddling  bands,  at  rest 


On  the  Holy  Mother's  breast — 
God  o'er  all,  forever  blest. 

Kings  of  Saba  treasures  bring 
David's  subjects  own  their  King — 
Whom  the  inn  cannot  contain, 
Whom  the  great  and  proud  disdain, 
He  o'er  all  is  born  to  reign. 

Many  years  have  passed  since  then  ; 
Still  we  raise  the  song  again  : 

Lift  the  heart  and  bow  the  knee, 

Jesu,  Mary's  Son,  to  Thee — 

Born  from  sin  to  set  us  free. 

CHRISTMAS,   1874. 

Once  towards  Bethel's  rocky  height, 

As  the  day  was  ending, 
All  alone  in  sorry  plight 

Jacob's  steps  were  tending. 
Sad  at  heart,  and  travel  worn, 

Darkness  all  around  him — 
He  must  rest  till  break  of  morn 

Where  the  night  has  found  him. 

Not  a  fear  his  slumber  mars, 

On  a  stone  reclining. 
Underneath  the  twinkling  stars, 

All  so  brightly  shining. 
While  he  sleeps  the  Lord  draws  nigh 

In  a  vision  glorious, 
Opening  Heaven  to  his  eye 

With  a  host  victorious. 

Then  he  saw  a  Ladder  rise 

From  the  Earth  before  him, 
Till  its  summit  reached  the  skies 

Far  off  bending  o'er  him. 
Up  and  down  it  Angels  trod 

In  a  train  unending ; 
Bearing  up  man's  prayer  to  God  ; 

With  God's  gifts  descending. 

Then  on  high  the  Lord  appeared 

Speaking  in  the  vision. 
And  His  words  the  dreamer  cheered 

In  his  sad  condition. 
"Of  thy  seed,"  the  promise  ran, 

"Many  lands  possessing, 
ONE  to  every  race  of  man 

Shall  be  perfect  blessing." 

Then  on  that  first  Christmas  morn, 

Years  of  waiting  ended, 
Christ  the  promised  Seed  was  born, 

By  St.  Mary  tended. 
And  the  Angels  came  again 

Joyously  from  heaven- 
Singing  "Peace,  Good  will  to  men," 

Through  a  Saviour  given. 

So  the  vision  stood  at  last 

Wondrously  completed, 
When  the  Christmas  Eve  was  pajgsed, 

And  the  wise  men  greeted 
Jesus  Christ,  the  Living  Way, 

Which  shall  fail  us  never — 
Men,  as  well  as  angels,  may 

Walk  in  I T  forever. 


129 


CHRISTMAS,  1878. 

Royal  Bethlehem  rejoices ! 

Christ  is  horn,  so  long  foretold: 
Choirs  of  angels  sang  His  welcome, 

Caesar's  scribes  His  birth  enrolled  I 
Lo  !  the  Son  of  GOD,  incarnate, 

King  of  Kings  and  Lord  of  all, 
Lieth  wrapped  in  swaddling  garments 

In  the  lowly  manger-stall. 

Peaceful  Night !  yon  star  of  wonder 

Beams  with  rays  so  bright  and  clear  ! 
All  the  heavens  seem  tilled  with  music, 

As  of  angels  drawing  near  ! 
Now  the  Star  moves  slowly  onward, 

Sloping  down  the  western  sky  ! 
Hark  !  for  unseen  voices  carol 

"Glory  be  to  GOD  on  high  !" 

On  the  hillside  waiting  shepherds 

See  the  light  and  hear  the  strain — 
Nearer  yet  now  swells  the  anthem  ; 

"Peace  on  earth,  good  will  to  men." 
What  a  wondrous  light  is  dawning  ! 

Earth's  dark  shadows  flee  away 
At  the  Angel's  thrilling  message 

"CHRIST,  the  Lord,  is  born  to-day." 

Then,  in  ranks  of  flashing  brightness, 

Cherubim  and  Seraphim, 
Circling  round  the  wond'ring  shepherds 

Sing  again  the  Angel's  hymn. 
"Glory  in  the  Highest — Glory — 

Be  to  GOD,"  they  sing  and  then 
Answering  choirs  repeat  the  chorus 

"Peace  on  earth,  good  will  to  men  !" 

Straightway  now  the  wondering  shepherds, 

Leaving  all  their  sheep  behind, 
To  the  inn  at  Bethlehem  hasten 

CHRIST,  the  new-born  Lord,  to  find, 
Eastern  Kings  and  Jewish  Shepherds 

Bend  before  His  manger  throne, 
And  the  new-born  Son  of  Mary 

King  and  Priest  and  Saviour  own. 

Nor  does  David's  royal  city 

Joy  alone  this  blessed  morn  ; 
Children's  voices  now  with  angels' 

Hail  the  day  when  CHRIST  was  born. 
And  from  orient  lands  to  western, 

Back  from  island  shore  to  main 
Swells  the  "Gloria  in-  Excelsis" 

"Peace  on  earth,  good  will  to  men." 

CHRISTMAS,  1879. 
Chorus  :  (before  each  verse.) — 
"Glory  be  to  GOD  on  high ! 

On  earth  Peace:  Good-will  to  men  I" 
Angels  from  the  star-lit  sky 
Sang  on  Christmas  Morning! 

While  Shepherds  watched   their  flocks  by 

night, 
Around  them  shone  a  dazzling  light 
And  they  were  filled  with  sore  affright, 
Early  Christmas  Morning  ! 

The  Angel  of  the  Lord  then  said: 
"( )  Shepherd  men  be  not  afraid  : 
For  Christ  was  born  of  Holy  Maid 
Early  Christmas  Morning !" 


Then  choirs  of  Angels  came  to  them 
From  out  the  new  Jerusalem. 
And  carolled  over  Bethlehem 

Early  Christmas  Morning! 

And  when  to  Heaven  again  they  sped, 
The  Shepherds  to  each  other  said  : 
"Come  let  us  seek  the  young  Child's  bed," 
Early  Christmas  Morning ! 

Forth  as  the  A  ngel  bade,  they  go, 
O'er  hills  and  pastures  flecked  with  snow, 
To  Bethlehem's  stable,  mean  and  low, 
Early  Christmas  Morning! 

There,  lying  on  His  Mother's  knee, 
The  first  of  all  mankind,  they  see 
The  Infant  born  our  Lord  to  be 

Early  Christmas  Morning  I 

Then  ring  O  bells,  and  chant  ye  men  I 
O  sing  that  wondrous  hymn  a^ain, 
Which  holy  Angels  carolled  then 

Early  Christmas  Morning ! 

CHRISTMAS,  1880. 

The  Snow,  the  Snow,  the  Christmas  Snow, 

Comes  down  in  the  crispy  air  ; 
And  the  merry  chimes  ring  out  in  rhymes, 

Melodiously  and  clear. 

Chorus, — And  they  sing  again,  again,  again, 
Peace  on  earth,  good  will  to  men, 
As  Angels  sang  at  Jesu's  birth, 
At  Jesu's  birth. 

The  Snow,  in  sparkling  wreaths,  falls  light 

On  fir  tree  and  box  and  pine ; 
And  the  earth  is  dressed  in  its  brightest  vest, 

To  greet  the  Child  Divine. 

For  Christ,  the  Lord,  at  Christmas  tide, 

Of  blessed  Mary  was  born  1 
And  that  wondrous  Birth,  o'er  all  the  earth, 

Makes  glad  the  Christmas  Morn. 

The  Easter  tide  is  bright  with  flowers  ! 

Yet  holly  berries  will  glow 
With   their   scarlet  sheen,    from    branches 
green, 

Above  the  Christmas  Snow. 

And  still  the  fair  and  spotless  Snow 

Was  never  so  pure  as  He — 
Nor  the  holly  so  red  as  the  blood  He  shed 

On  Calv'ry's  cruel  tree. 

His  manger  cradle  must  precede 
The  Cross  and  the  open  tomb  : 

And  the  Christmas  Snow  must  come  and  go 
'Ere  Easter  buds  shall  bloom  ! 

The  Snow,  the  Snow,  the  <  hristmas  Snow, 
Falls  down  from  the  bending  sky, 

And  the  Earth  and  Heaven    for    blessings 
given, 
Give  thanks  to  God  most  High. 

CHRISTMAS,  1880. 

Homeward  now  we  wend  our  way 

On  this  Feast  of  Stephen  : 
Christ  has  met  with  us  to-day 

And  His  blessing  given  1 


130 


"We  have  seen  the  Ladder  high 
Reaching  upward  to  the  sky  ; 
On  its  top  the  Saviour  nigh 

King  of  earth  and  heaven  ! 

Gathered  round  the  Ladder's  base 

Saints  of  every  nation 
Love,  in  songs  of  praise,  to  trace 

To  Him  their  Salvation. 
Earthward  from  its  top  lie  bends, 
To  their  tears  and  prayers  attends, 
And  His  holy  presence  lends 

Wings  to  adoration  ! 

King  of  Saints — of  Martyrs  King — 

Jesus,  we  adore  Thee  I 
To  Thy  Manger-shrine  we  bring 

Gifts  to  lay  before  Thee  : 
Thou  Who  didst  our  nature  share, — 
Thou  Who  didst  our  burdens  bear, — 
Own  our  praises — hear  our  prayer 

Jesus,  we  implore  Thee. 

King  of  Kings  Thy  wondrous  Star, 

( )nce  so  brightly  beaming, 
Led  the  Magi  from  afar 

By  Its  radiant  gleaming  : 
'Till  in  David's  town  they  see, 
Resting  on  the  Virgin's  knee, 
Thee,  th'  INCARNATE  DEITY, 

As  an  Infant  dreaming  ! 

At  the  Ladder's  lowly  base 

Born  in  humble  station, 
Thou  didst  all  mankind  embrace 

In  Thy  Incarnation  ! 
Now  along  the  toilsome  way 
Reaching  up  to  Heaven  we  pray 
Thou  wilt  lead  us  day  by  day, 

Jesus,  our  Salvation  1 

Like  ST.  STEPHEN  give  us  grace 

To  deny  Thee  never ! 
Like  ST.  JOHN  give  us  a  place 

By  Thy  side  forever  1 
Like  the  INNOCENTS  whose  blood 
Through  the  streets  of  Bethlehem  flowed, 
Take  us  home  to  Thy  abode, 
Jesus,  Lord  and  Saviour. 
CHRISTMAS,  1881. 
Praise  the  Lor»..,  ye  hosts  of  heaven, — 
Praise  Him  earth  and  sea  and  sky, — 
Born  to-day  of  lowly  maiden, 
Yet  the  Son  of  God  most  high  ! 
Alleluia  !  come  and  worship  ! 
With  the  Angels  from  the  sky 
Come  and  worship  God  most  high ! 
Alleluia ! 
Hear  the  Angels'  anthem  sounding 
Sweet  and  clear  o'er  Bethlehem's  hill : 
Hear  the  echoes  soft  repeating — 
"Peace  on  earth — to  men   good  will." 
Alleluia !  Come  and  worship : 
And  repeat  the  chorus  still 
"Peace  on  earth — to  men  good  will." 
Alleluia  I 
Never,  since  the  the  stars  of  morning 
Joyous  sang  creation's  birth, 
Have  such  harmonies  of  heaven 
Floated  downward  to  the  earth, 


Alleluia !  come  and  worship  1 
Worship  Ilim  Whose  wondrous  birth 
Brought  the  Angels  down  to  earth  1 
Alleluia! 

Not  alone  for  Kings  and  Sages, 

Nor  for  Shepherds,  did  they  sing : 

But  for  all  men  and  all  ages 

Heralding  their  new-born  King  1 
Alleluia  !  come  and  worship  ! 
Sweetest  Alleluias  sing, 
As  we  worship  Christ  our  King. 
Alleluia ! 

Now,  within  the  lowly  stable, 

Born  our  Lord  and  God  to  be, 

Very  Man,  the  Infant  Jesus 

Rests  upon  His  Mother's  knee  ! 
Alleluia  I  Come  and  worship  1 
What  a  wondrous  mystery  I 
Angels  praise  Him — so  may  we. 
Alleluia  ! 

Jesus  is  our  true  Messias  ! 
Praise  Him  earth,  and  sea,  and  sky  I 
Worship  Him,  young  men  and  maidens ! 
Glory  be  to  God  on  high  1 

Alleluia  !  Come  and  worship  ! 

Worship  Him — earth,  sea  and  sky  ! 

MARY'S  SON  is  GOD  MOST  HIGH  1 
Alleluia  ! 

CHRISTMAS,  1882. 

Lo  !  in  the  grotto,  God's  Angels  surrounding, 
And  wise  men  adoring,  a  sweet  Infant  lay ; 
Straw  was  His  pillow,  a  manger  His  cradle, 
When  Jesus,  our  Saviour,  was  born  Christ- 
mas Day. 
Cho. — O  that  wonderful,  wonderful  Cradle  I 

That  wonderful  Cradle  of  Jesus  1 
Infant  of  days  He  was  still  God  eternal ! 
His  dear  little  hands  had  created  all  things: 
Hen  knew  Him  not,  but  the  Angels,  in  wonder, 
Bent  over   His  cradle   with  bright  folded 
wings. 

So  God's  dear  Son  was  made  Man  and  our 

Brother, 
To  help  and  to  save  all  the  children  of  men  I 
O  let  us  sing  to  Him  sweet  Alleluias, 
Repeating  the  chorus  the  Angels  sang  then  ! 

Then  in  the  Name  of  that  loving  Redeemer— 
So  merciful,  pitiful,  mighty  to  save — 
Here  bring  our  offerings  of  truest  devotion, 
Remembering  His  Cradle,  His   Cross,   and 
His  Grave. 

Jesus,  once  laid  in  the  rude  Manger-Cradle, 
As  poor  asthe  poorest,  as  helpless  as  we : — 
Now  King  of  Glory,  we  praise  Thee  and 

bless  Thee — 
That  giving  to  others  we  give  unto  Thee ! 

Take  then,  Redeemer,  our  gifts  for  the  needy, 
The  orphan,  the  homeless,  the  sick  and  the 

sad : 
O    GOD    INCARNATE,     IMMANUEL, 

JESUS, 
Thy  blessing  shall  make  all   Thy  stricken 

ones  glad. 


«3i 


CHRISTMAS,  1882. 

O  Angels  bright  in  robes  of  light, 
Why  wing  your  earthward  way? 

"In  David's  Town,  to  David's  Crown 

An  Heir  is  born  to-day  I 
We  stand  about  the  Father's  Throne, 

And  come  as  heralds  of  His  Son !" 
Hosanna  in  the  Highest ! 

O  Star  benign,  with  rays  divine, 
What  message  dost  thou  bring  ? 

"Of  Virgin  mild,  is  born  a  Child, 
Of  Earth  and  Heaven  the  King! 

My  brightest  rays  I  give  to  lead 
Earth's  wisest  princes  to  His  bed  !" 
Hosanna  in  the  Highest ! 

O  Mary,  Maid,  what  Child  is  laid 
In  yonder  manger  stall  ? 

"The  Prince  of  Heaven,  to  mortals  given, 

The  King  and  Lord  of  all  I 
For  so  the  Angel  said  to  me 

In  Nazareth  of  Galilee  ! " 

Hosanna  in  the  Highest ! 

So  Angels  bright  and  Stars  of  light 

And  Mary,  Blessed  Maid, 
Dp  all  agree  that  this  is  He, — 

In  lowly  manger  laid, — 
Whom  ancient  prophecies  foretell, 

Jesus,  our  King — Immaxuel. 

Hosanna  in  the  Highest  I 

CHRISTMAS,  1885. 

Come,  let  us  go  to  Bethlehem 

And  round  His  Cradle  sing, 
Who  on  this  blessed  day  was  born 

To  be  the  Children's  King  ! 
For  though  a  manger  was  His  throne, 

Yet  earthly  princes  pour 
Their  mystic  offerings  at  His  feet 

And  reverently  adore. 

Cho.  For  Jesus  is  the  King  we  own, 
And  Him  we  love  so  dearly  ; 
We'll  gather  round  His  Manger- Throne 
On  Christmas  Morning  yearly. 

But  now  His  Throne  is  lifted  up 
•    Above  the  bright  blue  sky  ; 
The  King  of  Glory  He  shall  reign 

O'er  all  eternally. 
Around  Him  high  Archangels  stand, 

And  tuneful  sc.raphs  sing; 
But  children  her*  may  join  with  them 

And  praise  the  Children's  King 

We  bind  the  fragrant  branches  round 

Thy  House,  dear  Lord,  on  earth, 
And  on  this  happv  Festival 

Recall  Thy  Holy  Birth  | 
The  shadow  of  the  Cross  may  fall 

Upon  our  festal  wreath  ; — 
But  Thou,  upon  its  outstretched  arms, 

For  us  hast  conquered  death. 


Here  to  Thy  lowly  Manger-Throne, 

We  brintf  our  gifts  to-day, 
To  bless  the  orphaned  and  the  poor — 

Thy  loving  care  alway, 
In  each  frail,  suffering  Child  of  earth, 

Thyself,  dear  Lord,  we  see  : 
And  what  we  bring  for  them,  in  love 

We  offer  up  to  Thee. 

O  Jesus,  Son  of  <  lod  most  high, 

Once  but  a  Child  as  we, 
Accept  our  Christmas  hymn  of  praise 

Which  now  we  raise  to  Thee  ! 
"Members  of  Christ"  in  Thee  we  live, 

And  hope  with  Thee  to  reign, 
When  on  Thy  Throne  of  dazzling  white, 

Thou  com' st  to  earth  again. 

Cho. Thou,  Jesus,  art  the  King  we  own, 
And  Thee  we  love  so  dearly  ; 
We'll  gather  round  Thy  Manger-Throne 
On  Christmas  Morning  yearly. 

CHRISTMAS,  1886. 

Chimes  are  ringing,  Angels  singing, 

On  the  blithesome  Christmas  morn  ; 
Everywhere  the  tidings  bringing, 

Jesus  Christ  to-day  is  born. 
O  how  sweet  the  Angel  voices 

Swelling  over  Bethlehem's  plain  ! 
How  the  weary  world  rejoices — 

For  the  King  is  born  to  reign  ! 

Stars  were  beaming,  white  wings  gleamfhg, 

In  the  clear,  blue,  wintry  sky  ; 
Dazzling  light  to  earth  was  streaming — 

Heavenly  music  drawing  nigh. 
For  the  Angels  were  descending  ; 

Bright  and  glorious  was  their  train, 
And  their  voices,  sweetly  blending, 

Sang  of  God's  good  will  to  men ! 

And  the  Shepherds  saw  the  glory 

Flashing  on  the  midnight  air, — 
Heard  the  strange  and  wondrous  story, 

As  the  heavenly  throng  drew  near  ; — 
O  the  rapture  and  the  wonder, 

When  they  heard  the  Angel  say 
"Lo !  In  David's  citv  vonder 

CHRIST,  the  LORD,  is  born  to-day !" 

Then,  across,  the  pastures  hieing, 

Straight  to  Bethlehem  they  went; 
And,  before  the  Infant,  lying 

In  His  manger-bed,  they  bent ; 
While  the  glory  faded  slowly 

From  the  silent  hills,  and  shone 
Radiant  in  the  stable  lowly 

Round  the  couch  of  Mary's  Son. 

O  the  wonder  of  the  story 

That  the  Shepherds  told  that  morn, 
When  the  Christ,  the  King  of  glory, 

Heir  of  David's  line  was  born  .' 
Well  may  Angels  swell  their  chorus — 

We,  our  praise  adoring  pay — 
CHRIST  was  born  in  Bethlehem  for  us 

On  the  Blessed  Christmas-Day  ! 


132 


EASTER,  1876. 

Weep  no  more,  for  Christ  has  risen  -, 

Come !  and  see  where  .Jesus  lay, — 
See,  J  lis  tomb  was  no  dark  prison  ; 

He  has  burst  its  bars  to-day  ! 
Ice  and  snow  and  sleet  no  longer 

Bind  the  streams  or  chill  the  sod  ; 
There  has  risen  One,  mightier,  stronger  \ 

Earth  awakes  before  her  God, 

Cho. — Hearts  and  voices,  hearts  and  voices' 
Hail  His  Rising:  earth  rejoices — 
Join  we  in  the  Easter  chorus, 
Alleluia !  Amen. 

In  the  forests,  bare  and  stately, 
Trees  are  budding  forth  anew  ; 

Gentle  flowerets,  dead  so  lately, 
Now  to  death  shall  bid  adieu. 

Crocus  buds,  and  fragrant  lilies, 

.    Snowdrops  white  and  arbute  wreath, 

Sleep  in  quiet  silence  till  He 

Speaks  the  word  that  frees  from  death. 
Cho. — Hearts  and  voices,  &c. 

Human  hearts  in  grief  and  sorrow — 

Buried  long  in  sin  and  gloom — 
From  His  life  new  joys  may  borrow, 

Standing  round  His  open  tomb. 
Carol  then  with  joy  and  gladness, 

Lauds  and  praises  join  to  swell ; 
'  Tis  no  hour  for  gloom  or  sadness, 

Jesus  Christ  has  conquered  Hell ! 

Cho. — Hearts  and  voices,  &c. 

EASTER,  1878. 

Blessed  Easter  Morning 

Happiest  Day  of  days  ; 
Join  we  with  the  Angels 

In  our  songs  of  praise  ! 
O  'tis  meet  that  Christians, 

On  this  day  should  sing 
Joyful  Alleluias 

To  their  risen  King  ! 
Christus  resurrexit  I  Alleluia ! 

Angels  bright  were  waiting 

By  the  open  tomb ; 
Whence  in  mighty  triumph, 

Christ  had  driven  its  gloom. 
Roman  Guards,  affrighted, 

Fled  in  sore  dismay 
When  the  buried  Jesus 

Rose  on  Easter  Day  ! 
Christus  resurrexit  I  Alleluia ! 

Death  and  hell  were  conquered : 

And  the  grave  was  made 
Earth's  last  restful  pillow 

For  the  sainted  dead. 
There  they  rest  so  peaceful, 

Safe  from  toil  and  harm, 
Carefully  protected 

By  the  Saviour's  arm  ! 
Christus  resurrexit !  Alleluia  I 

Death  is  now  but  sleeping ; 

And  in  Paradise 
Our  loved  ones  are  waiting 

Till  Christ  bids  them  rise  ! 


Sleeping  now  in  Jesus, 

They  shall  wake  again 
When  He  comes  in  glory, 
«        With  His  Saints  to  reign. 
Christus  resurrexit !  Alleluia  I 

Sing  we  Alleluia 

On  this  happy  day  ! 
And  our  choicest  offerings 

Oil  God's  Altar  lay. 
With  our  Saviour  rising, 

By  His  death  made  free, 
We  shall,  with  our  loved  ones, 

Live  eternally. 
Christus  resurrexit !  Alleluia ! 

Then  on  Easter  Morning 

Joyful  let  us  sing : 
"Grave  where  is  thy  victory? 

Death  where  is  thy  sting?" 
In  Christ's  love  abiding, — 

Though  death  close  our  eyes, — 
Jesus  Christ  is  risen, 

And  we  too  shall  rise  ! 
Christus  resurrexit  }  Alleluia  J 

EASTER,  1879. 

O  Angels  high  in  glory 

Who  guard  the  gates  of  pearl, 
Swell  forth  your  Alleluias  sweet, 

Your  standards  bright  unfurl ! 
For  CHRIST,  our  Lord,  has  risen 

And  conquered  death  and  sin  ! 
Lift  up  the  everlasting  doors 

And  let  the  Conqueror  in ! 

'Twas  early  in  the  morning, 

Before  the  dawn  of  day, 
That  Rome's  brave  soldiers  fell  to  earth 

In  terror  and  dismay. 
When  from  the  tomb's  dark  portal 

The  massive  stone  was  rolled, 
And  from  its  depths  our  CHRIST  arose 

As  He  Himself  foretold. 

Then  fled  the  darksome  shadows 

That  long  o'er  earth  had  lain  ! 
Then  sorrowing  hearts  were  comforted, 

And  hope  revived  again  ! 
Earth  heard  the  Easter  Message 

And  sang  exultantly — 
"Now CHRIST  is  risen,  man  shall  rise 

And  live  eternally. " 

O  happy  Easter  morning 

The  brightest  day  of  days : 
More  rapturous  than  the  Angel's  Song 

We  lift  our  hymns  of  praise ! 
The  grave  is  robbed  of  terror ! 

'Tis  no  more  death  to  die ! 
The  risen  CHRIST  o'er  death  and  hell 

Hath  won  the  victory  I 

O  JESUS,  King  triumphant, 

All  glory  is  Thy  due  I 
Our  Alpha  and  Omega  Thou, 

The  Faithful  One  and  True ! 
The  living  and  departed 

To  Thee  adoring  pray — 
As  Thou  hast  risen,  dear  Lord,  raise  us 

In  Thy  great  Easter-Day  ! 


*33 


EASTER,  1880. 

Alleluia  !  Alleluia ! 

For  the  Easter-gift  of  Jesus! 
Alleluia  !  Alleluia!  • 

Risen  from  the  dead  to-day! 
Now  with  joyous  jubilation 
Praise  the  God  of  our  salvation  ; — 
Alleluia!  Alleluia ! 

Jesus  Christ  is  risen  to-day ! 

Easter  buds  and  blooms  are  springing, — 
Far  and  near  their  fragrance  flinging ; 
And  the  Church  with  joy  is  singing 

That  her  Lord  has  risen  to-day  ! 
Risen  through  the  grave's  dark  portal — 
Risen  to  bring  us  life  immortal — 
Alleluia !  Alleluia  ! 

Jesus  Christ  is  risen  to-day  ! 

From  the  streams  the  ice  is  breaking, 
Frost  and  cold  the  air  forsaking; 
All  tilings  into  life  awaking 

Make  us  glad  on  Easter  Day  ! 
Sunshine  bright  and  skies  more  cheery 
Follow  winter's  reign  so  dreary — 
Alleluia!  Alleluia  ! 

Jesus  Christ  is  risen  to-day  ! 

Hither  bring  your  brightest  flowers  ; 
Let  the  bells  ring  from  their  towers, 
And  the  birds  sing  in  their  bowers 

That  the  Lord  is  risen  to-day  ! 
And  be  this  our  anthem  glorious ; — 
"Christ  o'er  Death  and  Hell  victorious." 
Alleluia!  Alleluia ! 

Jesus  Christ  is  risen  to-day  ! 

All  Thy  saints  on  earth  adore  Thee — 
Angels  cast  their  crowns  before  Thee — 
Death  and  Hell  to  life  restore  Thee, 

Risen,  dear  Lord,  on  Easter  Day  ! 
Bringing  joy  and  hope  supernal — 
Out  of  death,  the  life  eternal ! 
Alleluia  !  Alleluia  ! 

Jesus  Christ  is  risen  to-day  ! 

Alleluia!  Alleluia! 

Christ  than  Death  and  Hell  is  stronger! 

We  may  dread  their  power  no  longer 

Since  He  rose  on  Easter  Day  ! 
O  the  blessed  hope  that  frees  us 
Is  the  Easter  gift  of  Jesus ! 

Alleluia  !  Alleluia  !  | 

Christ  our  Lord  is  risen  to-day ! 

EASTER,  1883. 

The  stone  is  rolled  away  from  the  door  ! 

And  the  sepulchre  dark  can  hold  no  more 
.Jesus,  our  immanuel, — 
(  onqueror  of  Death  and  Hell  ! 

There  only  the  linen  clothes  remain, 

For  Jesus,  our  Lord,  is  risen  again. 

Jesus  is  risen,  is  risen  to-day- 
Carol  exultingly  ! 
Conqueror  of  Death  and  Hell, 
Jesus,  Immanuel ! 

The  stone  is  rolled  away  from  tho  door  ! 
And  the  tenantless  grave  shall  ever  more 
Tell  of  Life  and  Victory  won 


Underneath  the  sealed  stone, 
Where  Jesus  with  Death  the  battle  fought 
And,  triumphing,  our  deliverance  wrought 

The  Angels  stand  at  morn  by  the  tomb ! 

And  a  glorious  light  dispels  its  gloom  : — 
Fearful  hearts,  dismiss  your  fears : — 
Sad  disciples,  dry  your  tears : — 

"Your  Master  is  here  no  more,"  they  say, 

"Come  see  ye  the  place  where  Jesus  lay." 

O  then  began  the  glad  Easter  Song, — 
Which  the  ages  of  time  have  born  along, — 
Praising  God,  that,  as  He  said, 
Christ  is  risen  from  the  dead  : 
And  man  from  the  power  of  death  is  free 
Since  Jesus  hath  won  the  Victory. 

The  stone  is  rolled  away  from  the  door  ! 

And  we  magnify  Thee  forevermore, 
Lamb  of  God  on  Friday  slain — 
Risen  on  Easter  morn  again — 

To  Thee  shall  our  hymns  and  praises  swelL 

Victorious  Lord,  Immanuel. 

EASTER,  1884. 
THE  MARYS'  STORY. 

THE  MARYS. 

O  joy  !  the  Lord  is  risen  ! 

The  Stone  is  rolled  away  ! 
Of  Death's  appalling  prison 

Christ  burst  the  bonds  to-day. 
Behind  its  fast-sealed  portal 

Death  sought  to  conquer  life ; 
But  Christ,  the  Life  Immortal, 

Was  Victor  in  the  strife  ! 

THE  DISCIPLES. 

We  saw  the  soldiers  guarding 

His  tomb  but  yesterday  : 
While  Pilate's  seal  was  warding 

The  place  where  Jesus  lay. 
We  left  Him  there  a-sleeping 

Among  the  quiet  dead  : 
And  homeward  turning  weeping 

Could  not  be  comforted  ! 

THE  MARYS. 

He  lives  !  We  went  with  spices 

Just  at  the  dawn  of  day  ! 
Most  wondrous  of  surprises — 

The  stone  was  rolled  away  ! 
Bright  Angels  stood  all  glorious 

Within  the  open  door, 
And  told  us  Christ,  victorious 

O'er  death,  could  die  no  more 

THE  DISCIPEES. 

O  what  an  idle  story  ! 

Who  moved  the  Atone  aside  ? 
How  could  the  Lord  of  glory 

By  men  be  crucified  ? 
Alas  !  our  life-dream  vanished 

In  Joseph's  rock-hewn  tomb: 
And  every  hope  was  banished 

By  its  sepulchral  gloom. 

THE  MARYS. 

Just  now  from  Him  we  parted 

In  Joseph's  garden  dale  ! 


134 


He  met  us  broken-hearted 

And  gently  said  "  All  Hail !  " 
O  joys  of  joys  unbounded  I 

O  ecstasy  complete  I 
We  fell  with  love  confounded, 

And  clasped  His  sacred  feet ! 

THE  MARYS  AND  DISCI PLES. 

0  Day  of  joy  and  gladness 

To  hear  His  well-known  voice  ! 
Away  with  grief  and  sadness  ! 

Let  the  round  world  rejoice  ! 
Ix)ud  Alleluias  swelling 

'Go,  speed  ye  on  your  way  I 
To  all,  the  tidings  telling 

Our  Lord  has  risen  to-day  ! 

EASTER,  1884. 
AN   EASTER  BENEDICITE. 

Alleluia !  Alleluia  !  Alleluia  I 
In  praise  of  Jesus  Christ,  its  King, 
Who  took  from  Death  its  awful  sting, 
To-day  let  all  creation  sing. 

Alleluia  I 

On  Easter  "free  among  the  dead,  " 
He  rose  triumphant,  as  He  said  ; 
And  death  and  hell  as  captives  led  I 
Alleluia  I 

O  earth  rejoice,  and  own  His  sway, 
Who  rose  so  glorious,  Easter  Day, 
To  be  the  Lord  of  Life  alway  ! 

Alleluia  I 

Ye  fragrant  buds  of  early  Spring, 
Pour  forth  your  incense  to  your  King, 
And  join  with  human  tongues  to  sing 
Alleluia ! 

Down  in  the  depths,  beneath  the  sod, 
Let  springing  Life  adore  its  God, 
Who  awakes  anew  th'  insensate  clod  ! 
Alleluia ! 

Ye  laughing  brooks  and  streams,  set  free 
From  icy  chains,  exultingly 
Sing  as  ye  hasten  to  the  sea — 

Alleluia ! 

O  mighty  seas  that  circle  around 
The  earth  to  its  remotest  bound, 
Re-echo  from  your  depths  profound 
Alleluia  ! 

Ye  mountains,  on  whose  towering  steeps 
The  storm  cloud  raves,  or  gently  sleeps, 
Respond  to  yon  resounding  deeps 
Alleluia ! 

Ye  heavens  with  glittering  stars  that  beam, 
To-day  take  up  the  glorious  theme — 
Praise  Him  Who  reigns  o'  er  Death  supreme  ! 
Alleluia  I 

Angels  and  wondrous  Cherubim, 
With  high,  adoring  Seraphim, 
Join  our  exultant  Easter  Hymn, 
Alleluia ! 

Ye  Thrones,  Dominions,  Princes,  Powers, 
From  your  celestial  heights  and  towers, 
O  join  to-day  your  notes  with  ours  ! 
Alleluia ! 


Ye  heavenly  gates  lift  up  your  head  ! 
For  He,  Who  riseth  from  the  dead, 
Your  golden  threshold  soon  shall  tread  ! 
Alleluia  ! 

And  He,  of  men  and  angels  Kin<r, 
His  chosen  ones  within  shall  bring: 
Therefore  on  Easter  Day  we  sing 
Alleluia  ! 

To-day  all  ransomed  nature  saith  : 
' '  Let  every  creature  that  hath  breath 
Praise   Christ,    the   Lord,    Who   conquered 
Death.  " 

Alleluia !  Amen. 

EASTER,  1885. 

Alleluia  we  sing 

Unto  Jesus  our  King, 
Who  is  crowned  so  majestic  and  glorious  : 

Ever  mighty  to  save, 

Over  Death  and  the  grave 
Let  our  Easter  proclaim  Him  victorious  ! 

Now  His  Throne  is  on  high, 

Far  beyond  the  blue  sky, 
And  before  Him  Archangels  are  bending  : 

And  to  Him  Who  was  slain, 

Yet  Who  liveth  again, 
Are  their  praises  forever  ascending. 

O  how  bright  was  the  earth 
On  the  morn  of  His  birth  ; 

When  to  honor  the  Lord's  Incarnation, 
Angel  choirs  from  on  high, 
Carolled  down  through  the  sky 

As  they  did  on  the  morn  of  Creation. 

But  how  sad  was  the  day 
When  they  led  Him  away  ! 

Then  the  angels  stood  mute  with  sorrow 
As  He  bowed  His  dear  Head— 
On  the  Cross  hanging  dead — 

And  men  waited  in  fear  for  the  morrow. 

Oh  !  the  terror  and  gloom 
That  surrounded  His  Tomb  !  • 

Oh  !  how  bitter  the  tears  they  wept  o'er  it ! 
Oh  !  the  fond  hearts  that  bled, 
Near  that  home  of  the  Dead, 

While  the  guards  paced  in  silence  before  it ! 

But  that  Sabbath  of  tears, 
And  those  three  days  of  fears, 

Were  changed  into  rapture  transcendent, 

When  the  Lord  from  His  tomb, — 
Death  and  Hell  overcome — 

Issued  forth  in  a  glory  resplendent ! 

Thus  the  angels  again 
Came  back  joyful  to  men 

A  most  wondrous  story  repeating : — 
That  the  Lord,  as  He  said, 
AVas  ALIVE  FROM  THE  DEAD 

And  His  friends  and  disciples  was  greeting ! 

Now  to  Him,  Conquering  King, 
Let  the  grand  anthem  ring: — 

Rising  full,  and  majestic,  and  glorious  ! 
GOD  ALMIGHTY  TO  SAVE, 
Now  o'er  Death  and  the  grave 

Let  our  Easter  proclaim  Him  victorious  ! 


»35 


EASTER,  188G. 
JEWELS  FOR  THE  KING. 

The  risen  Lord  to-day  is  King  I 
O  haste  ye  forth  to  meet  Him  ! 
Exalting  songs  of  triumph  sing 

And  so  with  glad  hearts  greet  Ilim  ! 
Alleluia! 
Forth  from  the  grave  in  majesty 
He  comes  to  set  His  people  free  ! 
Strew  fragrant  blossoms  in  His  way, 
And  cro.wn  Ilim  King  on  Easter  Day  ! 
Alleluia !  Praise  the  Lord  I 

At  rarly  morn  around  His  Tomb 
A  wondrous  light  was  beaming, 
And  from  its  depth  a-sweet  perfume, 
Like  fragrant  spices,  streaming  ! 
Alleluia ! 
While  angels  stood  beside  the  door 
Which  lie  had  opened  evermore, 
And  said  to  His  Disciples  dear 
The  Lord  is  risen — He  is  not  here  ! 
Alleluia  !  Praise  the  Lord  ! 

The  joyous  news  of  Easter  spread, — 

Tell  far  and  wide  the  story 
That  JESUS  lives,  Who  once  was  dead, 

And  reigns  the  King  of  glory  ! 
Alleluia  I 
His  hand  a  jewelled  sceptre  bears — 
His  head  a  crown  immortal  wears — 
And,  writ  in  gems  upon  His  breast, 
Are  names  of  those  He  loves  the  best  I 
Alleluia  !  Praise  the  Lord  I 

Bring  flashing  jewels  to  adorn 

His  crown  of  royal  glory  ! 
Let  diamonds  gleam  where  cruel  thorn 

Once  pressed  His  temples  gory  ! 
Alleluia ! 
Your  costliest  offerings  to  Him  pay 
Who  rose  triumphant  Easter  Day  : 
Join  precious  pearl  with  rarest  gem 
And  form  with  love  His  diadem  ! 

Alleluia  !  Praise  the  Lord  ! 

Hearts  washed  in  Blood  make  jewels  rare 
And  glow  with  light  undying : 

Each  loving  act,  each  fervent  prayer 
A  radiant  gem  supplying  ! 
Alleluia ! 

More  precious  to  the  risen  Christ 

Than  emerald  or  amethyst ! 

And  these,  on  Easter  Day  we  bring 

As  grateful  offerings  to  our  King. 

Alleluia  !  Praise  the  Lord  ! 

On  Thy  dear  Cross  we  lay  them  down, 

And  there  rejoicing  leave  them  ; 
0  King  of  Love,  in  mercy  own 
And  graciously  receive  them  ! 
Alleluia ! 
Wear  them  forever  on  Thy  breast, 
Thou  interceding  Great  High  Priest ; 
And  when  Thou  comest,  Lord,  again 
Count  us  among  Thy  Jewels  then  ! 
Alleluia  !  Praise  the  Lord  ! 

EASTER,  1888. 
Ring  out,  ye  Easter  bells, 
A  glad  and  sweet  refrain  ; 


For  He  Who  died  on  Friday  last 
From  death  is  risen  again. 
Rejoice,  rejoice,  The  Lord  is  risen  again  I 
O  budding  flowers  of  spring, 

Exhale  your  perfumed  breath, 
And  everywhere  the  truth  proclaim 
That  life  has  conquered  death  ! 
Rejoice,  rejoice,  The  Lord  is  risen  again  '. 
Rejoice,  O  Earth  and  sing  ! 

Thy  graves  are  not  for  aye ; 
For  He  shall  opeJ-heir  portals  wide 
Who  rose  on  Easter  Day  ! 
Rejoice,  rejoice,  The  Lord  is  risen  again  ! 
Thy  dead  men  shall  arise, 

From  dust  exulting  spring, 
And  victors  o'er  the  grave,  shall  cry 
That  Death  has  lost  its  sting  I 
Rejoice,  rejoice,  The  Lord  is  risen  again  ! 
Rejoice,  O  Sons  of  men, 

And  swell  the  chorus  high  ! 
Since  Christ  has  risen,  they  who  sleep 
In  Christ  shall  never  die. 
Rejoice,  rejoice,  The  Lord  is  risen  again  ! 
Rejoice,  O  Church  of  God  ! 

Thy  Paschal  Lamb  is  slain  ! 

March  on,  march  on  to  victory 

And  o'  er  the  nations  reign  I 

Rejoice,  rejoice,  The  Lord  is  risen  again  ! 

Lift  high  the  conquering  Cross, 

The  risen  Lord  proclaim  : 
Let  every  creature  that  hath  breath 
Praise  His  most  holy  Name  I 
Rejoice,  rejoice,  The  Lord  is  risen  again  1 

FEAST  OF  ALL  SAINTS,  1885. 

The  Saints  of  GOD,  how  sweet  they  rest 

Forever  on  the  Saviour's  breast ; 

All  conflicts  o'er,  all  trials  past,— 

In  GOD'S  calm  Paradise  at  last. 

Through    death's    dark    vale,    o'er  Jordan'! 

stream, 
Christ,  the  Good  Shepherd,  guided  them ; 
And,  though  the  billows  round  them  rolled, 
He  led  them  safe  within  the  Fold. 

'Twas  here,  they  fought  the  fight,  and  won ; 
'Twas  here  they  laid  the  burden  down : 
But  there,  the  crown  of  life  is  given, 
And  there  is  rest,  sweet  rest,  in  heaven. 
There  those  long  sundered  meet  again. 
To  part  no  more  with  sighs  and  pain: 
And  in  the  presence  of  the  Lord 
His  Saints  shall  find  their  great  reward. 

O  Jesus,  Shepherd  of  Thy  sheep. 
As  we  our  weary  vigils  keep, 
And  onward  look,  through  tearful  eyes. 
To  catch  one  glimpse  of  Paradise — 
Do  Thou  increase  our  feeble  faith- 
Teach  us  that  dying  is  not  death, 
To  us  Thy  sweet  assurance  give — 
"  Because  I  live,  ye  too  shall  live. " 

Thou  callest  all  Thy  Saints  by  name;— 
Going  before.  Thou  leadest  them 
Through  pastures  rich  or  deserts  drear. 
Or  where  the  shades  of  death  appear. 
In  life,  in  death,  Thou  art  their  stay— 
Thyself  the  Life— Thyself  the  Way : 
Oh !  grant  us  evermore  to  be 
With  those,  dear  Lord,  who  follow  Thee ! 
Thou  hast  one  Flock,  though  many  Folds,— 
For  each  a  chosen  number  holds — 
In  all  alike  Thy  loved  ones  share 
The  One  Good'Shepherd's  tender  care. 
How  blest,  when,  all  our  wanderings  o'er. 
We,  with  Thy  Saints  forevermore 
By  cooling  streams  of  life  shall  be 
In  Heaven's  Perfect  Fold,  with  Thee  1 


136 


PtJALM  98. 

O  sing  unto  the  Lord  a  |  new  '  =  |  song  :  for 
He  I  hath  '  clone  |  marvel  -  loua  |  things. 

With  His  own  right  hand,  and  with  His  | 
ho-ly  I  arm  :  hath  lie  gotten  llim-  |  self  '  the 
J  vie  -to-  I  ry. 

The  Lord  declared  |  His  'sal-  |  vation  :  His 
righteousness  hath  lie  openly  showed  |  in  •  the 
I  sight  '  of  the  I  heathen. 

He  hath  remembered  His  mercy  and  truth 
toward  the  house  of  |  Is-ra-  |  el  :  and  all  Hie 
ends  of  the  world  have  seen  the  sal-  |  vation  | 
of  '  our  I  God. 

Show  yourselves  joyful  unto  the  Lord,  |  all  ' 
ye  I  lauds   :  sing,  re-  |  joiec  *  and  |  give  '  = 
|  thanks. 

Praise  the  Lord  up-  |  on  '  the  |  harp  :  sing 
to  the  harj)  with  a  |  psalui  '  of  |  ttianks  "  =  | 
giving. 

With  trumpets  also  |  and  •  =  |  shawms  :  0 
show  yourselves  joyful  be-  |  fore  '  the  |  Lord  ' 
the  I  King. 

Let  the  sea  make  a  noise,  and  all  that  | 
there- in  |  is  :  the  round  world,  and  |  they  'that 
I  dwell  •  there-  |  in. 

Let  the  floods  clap  their  hands,  and  let  the 
hills  be  joyful  together  be-  |  fore  "  the  j  Lord  : 
for  He  I  cometh  '  to  |  judge  '  the  |  earth. 

With  righteousness  shall  He  |  judge  '  the  | 
world  :  and  the  |  peo  pie  |  with  "  =  |  equity4 


PSALM   100. 


O  be  joyful  in  the  Lord  |  all  '  yc  |  lands  : 
serve  the  Lord  with  gladness,  and  come  be/ore 
His  I  pre-sence  |  with  ■  a  |  song. 

Be  ye  sure  that  the  Lord,  |  He  •  is  j  God  :  it 
is  He  that  hath  made  us,  and  not  we  ourselves; 
we  are  His  people,  and  the  |  sheep  'of  |  His  '  = 
I  pasture. 

O  go  your  way  into  His  gates  with  thanks- 
giving, and  into  His  courts  |  with  '  =  |  praise: 
he  thankful  uuto  Him,  aud  |  speak  "  good  |  of 
His  I  Name. 

For  the  Lord  is  gracious,  His  mere?;  is  |  ev  - 
er-  I  lasting:  and  His  truth  endureth  from 
generation  to  |  ge  -  ne-  |  ra  *  =  |  tion. 


PSALM    67. 

God  be  merciful  unto  us.  and  |  bless  ■  =  | 
us  :  and  show  u-<  the  light  of  His  countenance, 
and  be  |  merci  -  ful  |  un  -  to  |  us. 

That  Thy  way  may  be  known  up-  |  on  *  =  | 
earth  :  Thy  saving  health  a-  |  mong  •  =  |  all  •  = 
I  nations. 

Let  the  people  praise  Thee,  |  O  '  =  |  God  : 
yea  let  all  the.  |  poo  -  pie  |  praise  '  —  |  Thee. 

O  let  the  nations  rejoice,  |  and  '  be  |  glad  : 
for  Thou  shalt  judge  the  folk  righteously,  and 
govern  the  j  na-tions  |  up  -  on  |  earth. 

Let  the  people  praise  Thee,  |  O  '  =  |  God  : 
yea  let  all  the  |  peo  -  pie  |  praise  '  =  |  Thee. 

Then  shall  the  earth  bring  |  forth  "  her   |  in- 
crease :  and  God,  even   our  own  God,  shall  j 
give  "  us  I  His  "         I  blessing. 

God  shall  |  bless  •  =  |  us  :  and  all  the  end* 
of  the  world  I  shall  '  =  I  fear  ■  =  I  Hiui. 


From  PSALM  103. 


Praise  the  Lord,  |  O  '  my  |  soul  :  and  all  that 
is  within  me  |  praise  *  His  ]  ho  -  ly  |  Name. 

Praise  the  Lord,  |  O  •  my  |  soul  :  and  forget 
not  I  all  '  His  |  ben  -  c  -  |  tits  ; 

Who  forgive//*  |  all  '  thy  |  sin  :  and  healeth 
all  ]  thine  '  in-  |  fiini-i-  |  ties; 

Who  saveth  thy  life  |  from  '  dc-  |  struction  : 
and  crowneth  thee  with  nicrc?/  and  |  lov-ing-  j 
kind  *  =  I  ness. 

O  praise  the    Lord    yc  Angels  of  His,  ye 
that   ex-   I  eel'  in  |  strength   :  yc   that   fulfil 
His  commandment,  and  hearken  unto  the  | 
voice  •  of  I  His  '  =  |  word. 

O  praise  the  Lord,  all  |  yc  '  His  |  hosts  :  yo 
servants  of  His  |  that  •  =  |  do  •  His  |  pleasure. 

O  speak  good  of  the  Lord,  all  yc  works  ot 
His,  in  all  places  of  |  His  ■  do-  |  minion  :  praise 
thou  the  Lord,  ]  O  ■  ==  j  my  "  =  |  soul. 


PSALM    122. 
I  was  glad  when  they  said  |  nn-to  |  me  :  we  will  go  in-  |  to  '  the  |  House  *  of  the  |  Lobd. 
Oar  feet  shall  stand  |  in  '  thy  |  gates  :  O  |  =  •  Je-  |  ru-sa-  |  lem. 
Jerusalem  is  built  |  as  *  a  |  city  :  that  j'sac  |  uui-ty  |  in  '  it-  |  self. 
For  thithur  the  trioes  go  up,  even  the  tribes  |  of  •  the  |  Lord  :  to  testify  unto  Israel,  to  give  thank* 

un-  I  to  '  the  |  Name  ■  of  the  |  Lord. 
For  there  is  the  |  seit  *  of  |  judgment  :  even  the  seat  |  of  •  the  |  House  '  of  |  David. 
O  pray  for  the  peace  of  Je-  |  ru-sa-  |  lem:  they  shall  |  pros-per  that  |  love  '  =  |  thee. 
Pcacj  bs  with-  |  iu  thy  |  walls:  aiidphMiteousitcsi  with-  |  in  ■  thy  |  pa-la-  |  ces. 
For  my  brethren  and  coin-  |  pan-ions'  |  sakes :     I  will  wish  |  thee  ■  pros-  |  per-i-  |  ty. 
Yea,  because  of  the  House  of  the  |  Lord  '  our  |  God :  I  will  |  seek  •  to  |  do  •  thee  |  good. 

PSALM     117. 
O  I  praise  the  Lord=  |  all  ye=  |  heathen  :  praise  Him  |  all  =ye  |  na-=  |  lions. 
For  His  Merciful  Kindness  is  |  ev-er  more  and  |  more  =  =  |  towards  us  :  aud  the  truth  of  tho  Lord 

endureth  for  |  ev=er.  |  Praise  the  Lord. 
Glory  be  to  the  |  Fa-  =  ther=  |  and  to  the  |  Son  :  and  |  to=the  |  Ho-ly  |  Ghost. 
As  it  was  in  the  begiuniug,is  |  now  =aud=  |  ev-er=  |  shall  be:  world  |  with=out  |  end.  A-  |  men. 

IB  ■!      

0  most  Merciful.  O  most  Bountiful,  God  the  Father,  Almighty, 
By  the  Redeemer's  ssveet  Intercession,  Hear  us,  help  us,  when  we  cry. 


MORNING. 


EVENING. 


Vtnitt. 

OCOME  let  us  sing  un-  |  to  ■  the  |  Lord  :  let 
ns  heartily  rejoice  in  the  |  strength  'of  |  our' 
sal-  |  vat  ion. 

Let    us   come    before   His   presence    with  | 
thauks  '  =  |  giving  :  and  show  ourselves  glad 
|  in  *  =  j  Him  ■  with  |  psalms. 

For  the  Lord  is  a  |  great  '  =  |  God  :  and  a 
great  King  a-  |  bove  '  =  |  all  '  =  |  gods. 

In  His  hand  are  all  the  corners  |  of '  the  I 
earth  :  and  the  strength  of  the  hills  |  is  '  =  | 
His  '  =  |  also. 

The  sea  is  His,  |  and '  He  |  made  it  :  and  His 
hands  pre-  |  pared  '  the  |  dry  '  =  |  land. 

O  come  let  us  worship  |  and  '  fall  |  down  : 
and  kneel  be-  |  fore  '  the  |  Lord  '  our  |  Maker. 

For  He  is  the  Lord  |  our  '=  |  God  :  and  we 
are  the  people  of  His  pasture,  and  the  |  sheep  ' 
of  |  His  '  =  |  baud. 

O   worship  the   Lord  in  the  |  beauty  '  of  | 
holine&s  :  let  the  whole  earth  |  stand  '  in  |  awe  ' 
of  |  Him 

For  He  cometh,  for  He  come/A  to  |  judge  '  the 
|  earth  :  and  with  righteousness  to  judge  the 
world,  and  the  |  peo  -  pie  |  with  '  His  |  truth. 


Benetrictusi. 

BLESSED  be  the  Lord  God  of  |  Is-ra-  |  el  :  for 
He  hath  visited  |  and  '  re-  |  deemed  '  His  | 
people ; 

And  hath  raised  up  a  mighty  salvation  |  for  ' 
=  |  us  :  in  the  house  |  of  '  His  |  ser  -  vaut  | 
David; 

As  He  spake  by  the  mouth  of  His  |  ho  -  ly  | 
Prophets  :  which  have  been  |  since  '  the  |  world 
be-  |  gan. 

That  we  should  be  saved  |  from  '  our  |  ene- 
mies :  and  from  the  hand  of  |  all  '  that  |  hate  ' 
=  |  us ; 

To   perform   the   mercy  promised   to  |  our  " 
fore-  |  fathers  :  and  to  remember  His  |  ho-ly  | 
Co  -  ve-  |  nant ; 

To  perform  the  oath  which   He  sware  to  our 
forefather  |  A  -bra-  |  ham  :  that  |  He  •  would  | 
give  "  =  |  us  ; 

That  we  being  delivered  out   of  the  hand  | 
of  "  our  |  enemies  :  might  serve  |  Him   '  with- 
|  out  "  =  |  fear  ; 

In  holiness  and  righteousness  be-  |  fore  '=  | 
Him  :  all  the  |  days  '  of  |  our  '  =  |  life. 

And  thou  Child,  shalt  be  called  the  Vvophet  \ 
of  "  the  |  Highest   :  tor  thou  shalt  go  before  the 
face  of  the  Lord  |  to  '  pre-  |  pare  '  His  |  ways  ; 

To  give  knowledge  of  salvation  |  unto  His  | 
people: /or  there-  |  mis-sion  |  of  "their  |  sins; 

Through  $he  tender  mercy  of  |  our  =  |  God  : 
whereby  the  Dayspring  from  on  high  |  hath  ' 
=  |  visit  -  ed  |  us; 

To  give  light  to  them  that  sit  in  darkness, 
and  in  the  |  shadow  '  of  |  death  :  and  to  guide 
buffeet  |  in  -  to  the  |  way  '  of  |  peace. 


M 


iWacptificat. 

Y  soul  doth  |  magni-fy  the  |  Lord  :  and  my 
spirit  hath  rejoiced  in  |  God  "my  |  Sa  '=  | 
viour. 

For  He  |  hath  '  re-  |  gartied  :  the  lowliness  ot 
|  His  '  hand-  |  maid  •  =  |  en. 

For  behold  from  |  hence  '  —  |  forth  :  al  1  gen- 
erations shall  |  call  '  me  |  bless  '  =  |  ed. 

For  He  that  is  mighty  hath  |  magni  -  lied  | 
me  :  and  |  Ho  -  ly  |  is  '  His  |  Name. 

And  His  mercy  is  on  tin  >n  that  |  fear  '  =  \ 
Him  :  throughout  |  all  '  gener-  |  a  '  =  |  tions, 

He  hath  shewed  strength  |  with  '  His  |  arm  : 
He  hath  scattered  the  proud,  in  the  imagina- 
tion |  of  '  =  |  their  '  =  |  hearts. 

He  hath  put  down  the  mighty  |  from  '  their  | 
seat  :  and  hath  exalted  the  |  hum  -  ble  |  and  ' 
=  |  meek. 

He  hath  filled  the  hungry  with  |  good  '  =  | 
things  :  and  the  rich  He  |  hath  "  sent  |  enip-ty 
a-  |  way. 

He  remembering  His  mercy,  hath  holpen  His 
servant  |  Is-ra-  |  el :  as  He  promised  to  our  fore- 
fathers, Abraham  |  and  '  his  |  seed  '  for  |  ever. 


iBtunc  tumtttia. 

LORD,  now   lettest  Thou  Thy  servant  de-  | 
part '  in  |  peace  :  ac-  |  cord  -  ing  |  to  '  Thy' 
|  word. 

For  mine  |  eyes  '  have  |  seen  :  Thy  |  sal  *=;K 
va  '  =  |  tion. 

Which  77iou  |  hast '  pre-  |  pared  :  be/ore  the  | 
face  '  of  |  all  '  =  |  people ; 

To  be  a  Light  to  |  lighten  '  the  |  Gentiles  :  and 
to  be  the  glory  of  Thy  |  peo  -  pie  |  Is  -  ra-  |  el. 


^salm  H7- 


0|  PRAISE  the  Lord  =  |  all  ye  =  |  heathen: 
praise  Him  |  all  =  ye  |  na-  —  |  tions. 

For  His  Merciful  Kindness  is  |  ev-er  more 
and  |  more==  |  towards  us  :  and  the  truth 
of  the  Lord  endurcth  for  |  ev-  =  er.  |  Praise 
the  Lord. 

Glory  be  to  the  |  Fa-  =  ther  =  |  and  to 
the  |  Son  :  and  |  to  =  the  |  Ho-ly  |  Ghost. 

As  it  was  in  the  beginning,  is  |  now  =  and 
=  |  ev  -  er  =  |  shall  be  :  world  |  with-=  out  | 
end.     A-  I  men. 


(Gloria  ^Jatrt. 


GLORY  be  to  the  Faster,  |  and  '  to  the  |  Son: 
and  |  to  •  the  |  Ho  -  ly  |  Ghost ; 
As  it  was  in  the  beginning,  is  now,  and  |  ev- 
er |  shall  be  :  world  |  with-out  |  end.   A-  |  men. 


